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→शब्दगुणाः ॥ Nature of Shabda: added content references and images
Shabda (Samskrit: शब्दः) a word similar to many others like Dharma and Jnana used in Sanatana Dharma, is of significance in the development of the language system and expression of thought. It is defined and explained as a that "heard by the ear" or it is a "sound (ध्वनिः)" or "a cry, roar (रवः)" by Vaiyyakaranas, apart from being used as a technical term (संज्ञा) of a valid tool of knowledge (cognition) or [[Pramana (प्रमाणम्)]] by the Darshanikas.
Shabda (Samskrit: शब्दः) a word similar to many others like Dharma and Jnana used in Sanatana Dharma, is of significance in the development of the language system and expression of thought. It is defined and explained as a that "heard by the ear" or it is a "sound (ध्वनिः)" or "a cry, roar (रवः)" by Vaiyyakaranas, apart from being used as a technical term (संज्ञा) of a valid tool of knowledge (cognition) or [[Pramana (प्रमाणम्)]] by the Darshanikas.
[[File:Shabdotpatti.PNG|thumb|336.25x336.25px|Process of production of Articulate Sounds in a Human]]
Shabdanushasanam (शब्दानुशासनम्) means Vyakarana (Grammar) which deals with the systematic study to comprehend the meaning of a sentence by understanding the connotation and the denotation of the words which make it up.<ref name=":1">Sastri. Subrahmaya. P. S. (1944) ''Lectures on Patanjali Mahabhashya. Vol 1. (Ahnikas 1 - 3).'' Annamalai Nagar: Annamalai University</ref>
Shabdanushasanam (शब्दानुशासनम्) means Vyakarana (Grammar) which deals with the systematic study to comprehend the meaning of a sentence by understanding the connotation and the denotation of the words which make it up.<ref name=":1">Sastri. Subrahmaya. P. S. (1944) ''Lectures on Patanjali Mahabhashya. Vol 1. (Ahnikas 1 - 3).'' Annamalai Nagar: Annamalai University</ref>
== शब्दलक्षणम् ॥ Shabda Lakshana ==
== शब्दलक्षणम् ॥ Shabda Lakshana ==
'''Vaiseshika Darshana''' says that Sound is that object of which the organ of apprehension is the ear.<ref name=":3">Sinha, Nandalal (1923 Second Edition) ''The Vaisesika Sutras of Kanada with the commentary of Sankara Misra''. Allahabad: The Panini Office (Page 86-91)</ref> <blockquote>श्रोत्रग्रहणो योर्ऽथः स शब्दः । वैशेषिक-२,२.२१ । (Vais. Sutr. 2.2.21)<ref name=":4">Vaiseshika Sutras ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%88%E0%A4%B6%E0%A5%87%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Full Text])</ref></blockquote>'''Mahabhashya''' of Patanjali, expounds the vaiyakarana view and addresses the definition of "what is Shabda?"<blockquote>अथ गौरित्यत्र कः शब्दः ? ...... कस्तर्हि शब्दः? येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो भवति स शब्दः ।। अथ वा प्रतीतपदार्थको लोके ध्वनिः शब्द इत्युच्यते।<ref name=":2">Mahabhashyam ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Pushpashahnika])</ref></blockquote>Summary: Now, when one says गौः (cow), what is Shabda?... Shabda is that on whose manifestation the correct knowledge of the object (Cow) which has dew-lap (सास्ना), tail (लाङ्गूल), hump (ककुद), hoof (खुर), horns (विषाण) etc, is produced; or, the '''sound which has a decisive meaning is said to be shabda''' in the world.
Mahabhashya addresses the definition of "what is Shabda?"<blockquote>अथ गौरित्यत्र कः शब्दः ? ...... कस्तर्हि शब्दः? येनोच्चारितेन सास्नालाङ्गूलककुदखुरविषाणिनां सम्प्रत्ययो भवति स शब्दः ।। अथ वा प्रतीतपदार्थको लोके ध्वनिः शब्द इत्युच्यते।<ref name=":2">Mahabhashyam ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%B6%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Pushpashahnika])</ref></blockquote>Summary: Now, when one says गौः (cow), what is Shabda?... Shabda is that on whose manifestation the correct knowledge of the object (Cow) which has dew-lap (सास्ना), tail (लाङ्गूल), hump (ककुद), hoof (खुर), horns (विषाण) etc, is produced; or, the '''sound which has a decisive meaning is said to be shabda''' in the world.
When a word like गौः is pronounced, the following concepts appear in the mind of the hearer :—the species cow, her action, her qualities, genus cow, the shape of the cow—and also the word made up of ga, au and visarga strikes his ear. The hearer begins to doubt whether on pronouncing गौः the Shabda refers to the species cow, her actions etc. According to Vaiyakaranas the relation (sambandha) of शब्दः (word) and अर्थः (its meaning), गुणम् (attribute) and गुणिन् (object having the attribute), क्रिया (action) and क्रियावान् (performer of action) is identity (samavaya sambandha). However none of these are the connotation of shabda and true connotation, according to Vaiyakaranas, is Sphota, which, when manifested, enables the hearer to have a clear knowledge of the object cow. They admit that every letter that is pronounced makes an impression in the mind and the sum total of the impressions made by all the letters of the word suggest the sense. Hence Shabda is not what we hear, but it is that, Sphota or sound-essence, which is manifested in the mind after the whole word is pronounced.<ref name=":1" />
When a word like गौः is pronounced, the following concepts appear in the mind of the hearer :—the species cow, her action, her qualities, genus cow, the shape of the cow—and also the word made up of ga, au and visarga strikes his ear. The hearer begins to doubt whether on pronouncing गौः the Shabda refers to the species cow, her actions etc. According to Vaiyakaranas the relation (sambandha) of शब्दः (word) and अर्थः (its meaning), गुणम् (attribute) and गुणिन् (object having the attribute), क्रिया (action) and क्रियावान् (performer of action) is identity (samavaya sambandha). However none of these are the connotation of shabda and true connotation, according to Vaiyakaranas, is Sphota, which, when manifested, enables the hearer to have a clear knowledge of the object cow. They admit that every letter that is pronounced makes an impression in the mind and the sum total of the impressions made by all the letters of the word suggest the sense. Hence Shabda is not what we hear, but it is that, Sphota or sound-essence, which is manifested in the mind after the whole word is pronounced.<ref name=":1" />
== शब्दगुणाः ॥ Nature of Shabda ==
== शब्दगुणाः ॥ Nature of Shabda ==
There are various versions about the nature of sound. While many agree that it is the quality of Akasha, there are differences of opinion about a few other qualities such as
There are various versions about the nature of sound. While many agree that it is the quality of Akasha, there are differences of opinion about a few other qualities such as
* Its Eternal or Non-eternal nature
* Its Eternal or Transient nature
* Mode of transmission
* Mode of transmission
* Relationship the Shabda (शब्दः) has with its Indriya (श्रोतेन्द्रियं)
* Relationship the Shabda (शब्दः) has with its Indriya (श्रोतेन्द्रियं)
* Relationship Shabda has with its meaning
* Relationship Shabda has with its meaning
One perceives sound by the sense-organ of ear, which is कर्णविवरवृत्त्याकाशं श्रोतेन्द्रियं भवति । as the space or ether enclosed in the ears (the auditory canal). There due to the proximity (सन्निकर्षः), and by identifying itself with the ether of Sravana indriya (by समवायसम्बन्धः) sound is recognized by the ear. Now, how is a sound generated at a distance by conjunction of two bodies such as the hand and drum (भेरीदण्डसंयोगेन) or the letters produced by the hitting of wind in the vocal organs such as Taalu, Kantha (ताल्वादिस्थानाघातेन मुखे जातो वा शब्दः) have any relationship with the ear?
One perceives sound by the sense-organ of ear, which is कर्णविवरवृत्त्याकाशं श्रोतेन्द्रियं भवति । the space or ether enclosed in the ears (the auditory canal). There due to the proximity (सन्निकर्षः), and by identifying itself with the ether of Sravana indriya (by समवायसम्बन्धः) sound is recognized by the ear. Now, how is a sound generated at a distance by conjunction of two bodies such as the hand and drum (भेरीदण्डसंयोगेन) or the letters produced by the hitting of wind in the vocal organs such as Taalu, Kantha (ताल्वादिस्थानाघातेन मुखे जातो वा शब्दः) have any relationship with the ear?
=== शब्दोत्पत्तिप्रक्रिया ॥ Origin of Sound ===
=== शब्दोत्पत्तिप्रक्रिया ॥ Origin of Sound ===
Maharshi Kanada explains about the characteristics of various things in the world ([[Padarthas (पदार्थाः)|padarthas]]) in his Vaiseshika Sutras. The concept of Sound arises from sound, which is one of the fundamental things, is evaluated clearly as follows<blockquote>संयोगाद्विभगाच्च शब्दाच्च शब्दनिष्पत्तिः। (Vais. Sutr. 2.2.31)</blockquote>The primary question that now arises is, how does sound originate and travel in a medium to reach the ear. For this two theories are proposed, as given by Visvanatha <blockquote>वीचीतरङ्गन्यायेन तदुत्पत्तिस्तु कीर्तिता । कदम्बगोलकन्यायादुत्पत्तिः कस्यचिन्मते ।। (Bhas. Pari. 166) </blockquote>Its (sound's) origination is said to take place in the manner of waves. According to some the origination is in the simultaneous manner of the opening of Kadamba buds.
[[File:Classification of Shabdas based on origin.PNG|thumb|350x350px|Classification of Sound Based on Origin according to Vaiseshika Darshana]]
Maharshi Kanada explains about the characteristics of various things in the world ([[Padarthas (पदार्थाः)|padarthas]]) in his Vaiseshika Sutras. The concept of Sound arising from sound, which is one of the fundamental things, is evaluated clearly as follows<blockquote>संयोगाद्विभगाच्च शब्दाच्च शब्दनिष्पत्तिः। (Vais. Sutr. 2.2.31)<ref name=":4" /></blockquote>Sound is produced from conjunction (संयोगात्) disjunction (विभागात्) and from sound (शब्दात्ः) also.<ref name=":3" />
Thus the most important concepts that are studied today about Sound have been previously established ages ago by ancient darsanikas.
The primary question that now arises is, how does sound originate and travel in a medium to reach the ear. For this two theories are proposed, as given by Visvanatha
[[File:Theories of Shabdotpatti.PNG|thumb|350.234x350.234px|Theories of propagation of Sound (वीचीतरङ्गन्यायः and कदम्बमुकुलन्यायः)]]
<blockquote>वीचीतरङ्गन्यायेन तदुत्पत्तिस्तु कीर्तिता । कदम्बगोलकन्यायादुत्पत्तिः कस्यचिन्मते ।। (Bhas. Pari. 166) </blockquote>Its (sound's) origination is said to take place in the manner of waves. According to some the origination is in the simultaneous manner of the opening of Kadamba buds.
According to the concept of Ripple wave effect (वीचीतरङ्गन्यायम्) sound travels in a wave pattern by creating ripples in the medium just like circular waves in a lake which are generated and travel outward in all directions, from the spot where the stone was dropped. One may note the time lapse between the first wave generated and the last wave that reaches the shore before it disappears. According to the concept of unfolding of Kadamba bud (कदम्बमुकुलन्यायम्) at one instance, sound generated will be further produce multiple sound instances at a single point which in turn generate more sound; thus a simultaneous sound production effect is noted.
According to the concept of Ripple wave effect (वीचीतरङ्गन्यायम्) sound travels in a wave pattern by creating ripples in the medium just like circular waves in a lake which are generated and travel outward in all directions, from the spot where the stone was dropped. One may note the time lapse between the first wave generated and the last wave that reaches the shore before it disappears. According to the concept of unfolding of Kadamba bud (कदम्बमुकुलन्यायम्) at one instance, sound generated will be further produce multiple sound instances at a single point which in turn generate more sound; thus a simultaneous sound production effect is noted.
'''आत्मा''' बुद्ध्या समेत्यार्थान्मनो युङ्क्ते विवक्षया। मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् ।।6।।
मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम्।.... सोदीर्णो मूर्धन्यभिहतो वक्त्रमापद्य मारुतः।
वर्णाञ्जनयते तेषां विभागः पञ्चधा स्मृतः।।9।।
=== Transient or Eternal ===
लिङ्गाच्चानित्यः शब्दः । वैशेषिक-२,२.३२ ।
== References ==
== References ==
<references />
<references />
[[Category:Darshanas]]
[[Category:Darshanas]]