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The Darshana texts stand testimony to the fact that ancient Bharat was the fertile breeding ground for intellectual discussions about many unique and fundamental concepts of the material world such as physics, chemistry, mathematics and astronomy to quote a few. It is with awe that one may note that the characteristics of sound as explained in the Darshana shastras is the outstanding outcome of "''modern''" discussions in the past using logical recognizable forms of thinking and tackling questions that is unparalleled even in this modern day.  

The Darshana texts stand testimony to the fact that ancient Bharat was the fertile breeding ground for intellectual discussions about many unique and fundamental concepts of the material world such as physics, chemistry, mathematics and astronomy to quote a few. It is with awe that one may note that the characteristics of sound as explained in the Darshana shastras is the outstanding outcome of "''modern''" discussions in the past using logical recognizable forms of thinking and tackling questions that is unparalleled even in this modern day.  

'''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.  

'''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 Pashpashahnika])</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" />

=== Vaidika (वैदिकाः) and Laukika (लौकिकाः) ===

=== Vaidika (वैदिकाः) and Laukika (लौकिकाः) ===

Mahabhashyam the celebrated text of vyakarana, given to the world by Maharshi Patanjali, gives an in depth analysis about the development of language and the siddhantas to be considered from the vyakarana standpoint. It describes about which shabdas should be studied (and understood) and classifies them as Vaidika and Laukika. Maharshi Patanjali says,<blockquote>केषां शब्दानाम्?</blockquote><blockquote>लौकिकानां वैदिकानां च। तत्र लौकिकास्तावत् - गोरश्वः पुरुषो हस्ती शकुनिः मृगो ब्राह्मण इति। वैदिकाः खल्वपि- शन्नो देवीरभिष्टये (अ.सं.1,1,1), इषे त्वोर्जे त्वा (तै.सं.1,1,1,1), अग्निमीले पुरोहितम् (ऋ.1,1,1), अग्न आयाहि वीतये (सा. सं. 1,1,1) इति ।। (Maha. Pushpashahnika)<ref name=":2" /></blockquote><nowiki>Summary : Of which shabdas? Of those current in the world and in the Vedas.  Among them the Laukika shabdas are गौः (cow), अश्वः (horse), पुरुषः (person), हस्ती (elephant), शकुनिः (bird), मृगः (deer), ब्राह्मणः (brahmana) etc. The Vaidika shabdas are शन्नो देवीरभिष्टये [Let the waters bring us happiness (so that we may perform sacrifice); इषे त्वोर्जे त्वा [(I cut) you for food and vitality]; अग्निमीले पुरोहितम् (I invoke Agni, the divine priest).</nowiki><ref name=":1" />

Mahabhashyam the celebrated text of vyakarana, given to the world by Maharshi Patanjali, gives an in depth analysis about the development of language and the siddhantas to be considered from the vyakarana standpoint. It describes about which shabdas should be studied (and understood) and classifies them as Vaidika and Laukika. Maharshi Patanjali says,<blockquote>केषां शब्दानाम्?</blockquote><blockquote>लौकिकानां वैदिकानां च। तत्र लौकिकास्तावत् - गोरश्वः पुरुषो हस्ती शकुनिः मृगो ब्राह्मण इति। वैदिकाः खल्वपि- शन्नो देवीरभिष्टये (अ.सं.1,1,1), इषे त्वोर्जे त्वा (तै.सं.1,1,1,1), अग्निमीले पुरोहितम् (ऋ.1,1,1), अग्न आयाहि वीतये (सा. सं. 1,1,1) इति ।। (Maha. Pashpashahnika)<ref name=":2" /></blockquote><nowiki>Summary : Of which shabdas? Of those current in the world and in the Vedas.  Among them the Laukika shabdas are गौः (cow), अश्वः (horse), पुरुषः (person), हस्ती (elephant), शकुनिः (bird), मृगः (deer), ब्राह्मणः (brahmana) etc. The Vaidika shabdas are शन्नो देवीरभिष्टये [Let the waters bring us happiness (so that we may perform sacrifice); इषे त्वोर्जे त्वा [(I cut) you for food and vitality]; अग्निमीले पुरोहितम् (I invoke Agni, the divine priest).</nowiki><ref name=":1" />

The Vaidika shabdas are considered to be more prominent than the laukika shabdas, since the latter should not be mispronounced only in Yajnas and the former on no occasion.  

The Vaidika shabdas are considered to be more prominent than the laukika shabdas, since the latter should not be mispronounced only in Yajnas and the former on no occasion.  

== 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 Transient nature

* Eternal or Karya

* Substratum of Sound

* Substratum of Sound

* Relationship the Shabda (शब्दः) has with its Indriya (श्रोतेन्द्रियं)

* Relationship the Shabda (शब्दः) has with its Indriya (श्रोतेन्द्रियं)

Sound has not for its substratum any of the tangible substances, namely, earth, water, fire and air. Its substratum is ether which pervades all space. hence sound is produced even in a vacuum which is devoid of smell, taste, color and touch - the qualities of tangible substances. The reason why the sound produced in vacuum does not reach our ears, is that there is no air to carry it.

Sound has not for its substratum any of the tangible substances, namely, earth, water, fire and air. Its substratum is ether which pervades all space. hence sound is produced even in a vacuum which is devoid of smell, taste, color and touch - the qualities of tangible substances. The reason why the sound produced in vacuum does not reach our ears, is that there is no air to carry it.

=== Nitya (Eternal) Anitya (Transient) Nature ===

=== Nitya (Eternal) or Karya (Non-eternal) Nature ===

Schools of thought subscribing to Nityatva include the Mimamsa (1.1.6-22), Vedanta (1.3.28-29) and Vyakarana

Some say that sound being a quality of Akasha is all-pervading, eternal and capable of being manifested. Another school of thought believes that like smell, sound is quality or attribute of the substance in which it abides and is capable of being manifested, hence not eternal. Again, agreeing that sound is a quality of Akasha, another school says that it is subject to production and destruction like knowledge; thus it is anitya.

Mimamsaka holds Sabda to be nitya, not because of a lack of understanding of its nature, but because for him Sabda is something beyond "sound" as normally understood, or Sabda as understood by a Naiyayika.

 

This is an important concept for Mimamsa explains the Apaurusheyatva of Vedas based on the Nityatva of Shabdas. Mimamsaka holds Shabda to be nitya, not because of a lack of understanding of its nature, but because for him Shabda is something beyond "sound" as normally understood, or Shabda as understood by a Naiyayika.  

लिङ्गाच्चानित्यः शब्दः । वैशेषिक-२,२.३२ ।

लिङ्गाच्चानित्यः शब्दः । वैशेषिक-२,२.३२ ।