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Shabdabodha (Samskrit : शाब्दबोधः) refers to the awareness and information of things hitherto unknown (to the listeners) to convey which a speaker utters words generated by shabda arranged in intelligible sentences. The awareness generated by such shabda — in the form of a sentence – is called "Shabdabodha", cognition of sentence meaning or awareness of the relation (of word-meanings).<ref name=":0" /> The process through which the cognition of the sentence-meaning arises involves many processes such as yogyata (fitness) akanksha (expectance), asatti (proximity) and tatparya (import). Almost all schools of darshanas, vyakarana and alankara shastras have dealt with this topic extensively.
Shabdabodha (Samskrit : शाब्दबोधः) refers to the awareness and information of things hitherto unknown (to the listeners) to convey which a speaker utters words generated by shabda arranged in intelligible sentences. The awareness generated by such shabda — in the form of a sentence – is called "Shabdabodha", cognition of sentence meaning or awareness of the relation (of word-meanings). Almost all schools of darshanas, vyakarana and alankara shastras have dealt with this topic extensively.<ref name=":0">Dr. N. S. Ramanuja Tatacharya. (2005) ''[https://archive.org/details/ShabdaBodhamimansaAnInquiryIntoIndianTheoriesOfVerbalCognitionN.S.RamanujaTatacharya/page/n39 Shabdabodhamimamsa. An Inquiry into Indian Theories of Verbal Cognition. Volume 1: The Sentence and its Significance.]'' New Delhi : Rastriya Sanskrit Samsthan</ref>
== Introduction ==
== Introduction ==
Shabda bodha is extensively dealt with in establishing [[Pramana (प्रमाणम्)|Pramanas]] in darshana shastras. All [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|pramanas in astika darshanas]] discuss about shabda pramana in one form or other and primarily differ in this point from the nastika darshanas. It is considered as an distinct pramana by Naiyyayikas, whereas Vaiseshikas do not admit Shabda as an independent pramana, they classify it under Anumana pramana.
Shabda bodha is extensively dealt with in establishing [[Pramana (प्रमाणम्)|Pramanas]] in darshana shastras. All [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|pramanas in astika darshanas]] discuss about shabda pramana in one form or other and primarily differ in this point from the nastika darshanas. It is considered as an distinct pramana by Naiyyayikas, whereas Vaiseshikas do not admit Shabda as an independent pramana, they classify it under Anumana pramana.
Bharthari says:<ref name=":0">Dr. N. S. Ramanuja Tatacharya. (2005) ''[https://archive.org/details/ShabdaBodhamimansaAnInquiryIntoIndianTheoriesOfVerbalCognitionN.S.RamanujaTatacharya/page/n39 Shabdabodhamimamsa. An Inquiry into Indian Theories of Verbal Cognition. Volume 1: The Sentence and its Significance.]'' New Delhi : Rastriya Sanskrit Samsthan</ref>
Bharthari says: <blockquote>अर्थप्रवृत्तितत्त्वानां शब्दा एव निबन्धनम् । तत्त्वावबोधः शब्दानां नास्ति व्याकरणादृते ।। 13 ।। (Vaky. Brah. 13)<ref>Vakyapadiyam by Bhartrhari ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A4%A6%E0%A5%80%E0%A4%AF%E0%A4%AE%E0%A5%8D_(%E0%A4%B8%E0%A4%B5%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0 Brahmakaanda])</ref></blockquote>It is words that form the bases of meanings, purposes, activities and truth. Knowledge of Vyakarana is the only recourse to understand the truth (तत्त्वावबोधः) embedded in the shabda.<ref name=":0" />
"It is words that form the bases of meanings, purposes, activities and truth". (Vākyapadiya, Brahmakānda 13)
The concept of Shabda is the foundation of the Shabdapramana. Hence understanding a word and subsequent knowledge-from-word forms the basis of Shabdabodha. Shabda according to various texts broadly refer to meaningful "words (शब्दाः)", and their combination in the form of "sentences (वाक्यं)". While individual words have their meanings, the process through which the cognition of the sentence-meaning arises, involves processes such as yogyata (योग्यता । fitness) akanksha (आकाङ्क्षा । expectancy), aasatti (आसत्तिः । proximity) and tatparya (तात्पर्यम् । import). Alankarikas such as Vishvanatha have clearly defined a sentence as that group of words having yogyata, akanksha and aasatti. <blockquote>वाक्यं स्याद्योग्यताकाङ्क्षासत्तियुक्तः पदोच्चयः । (Sahi. Darp. 2.1)<ref>Sahitya Darpana by Vishvanatha ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%B0%E0%A4 Pariccheda 2])</ref></blockquote>
== Etymology of Shabda ==
== Etymology of Shabda ==