Changes

Matter which is not seen/perceived e.g., a seer's assertion that one reaches svargaloka by performing asvamedha yajna.

Matter which is not seen/perceived e.g., a seer's assertion that one reaches svargaloka by performing asvamedha yajna.

=== Understanding a few Terms ===

=== Understanding a few terms ===

The terms such as dhvani, vak, shabda, vakya etc, are used interchangeably in  many instances in literature. As such there is not single absolute definition of Shabda but is explained contextually by different scholars. Since the subject is vast addressing many issues may be beyond the scope of the present work, however few simplifications are given for easier understanding.<ref>Shabda vak etayoH vicharaH ([https://groups.google.com/forum/#!searchin/bvparishat/sabda%7Csort:date/bvparishat/ZFA4PpULUuE/vzo0iZtPBQAJ Post in BVP] by various scholars)</ref>

The terms such as dhvani, vak, shabda, vakya etc, are used interchangeably in  many instances in literature. As such there is not single absolute definition of Shabda but is explained contextually by different scholars. Since the subject is vast addressing many issues may be beyond the scope of the present work, however few simplifications are given for easier understanding.<ref>Shabda vak etayoH vicharaH ([https://groups.google.com/forum/#!searchin/bvparishat/sabda%7Csort:date/bvparishat/ZFA4PpULUuE/vzo0iZtPBQAJ Post in BVP] by various scholars)</ref>

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

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

* Relationship of the Shabda with its meaning

* Relationship of the Shabda with its meaning

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? More information on this subject is given in [[Origin and Propagation of Sound (शब्दोत्पत्तिः प्रसारश्च)|origin and propagation of sound (शब्दोत्पत्तिः प्रसारश्च)]].  

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? More information on this subject is given in [[Origin and Propagation of Sound (शब्दोत्पत्तिः प्रसारश्च)|origin and propagation of sound (शब्दोत्पत्तिः प्रसारश्च)]].

=== Substratum of Sound ===

=== Substratum of Sound ===

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

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

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.

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. The question whether the word is eternal or has a point of origin has given rise to divergent views as seen below<ref>Mm. Ganganatha Jha. (1939) ''Gautama's Nyayasutras (With Vatsyayana Bhashya) Translated into English with revised notes.'' Poona: Oriental Book Agency (Page 202)</ref> 

 

The question whether the word is eternal or has a point of origin has given rise to divergent views as seen in the darshana shastras. Schools of thought subscribing to Nitya and Anitya nature of Shabda include   

* The '''Sāṅkhya''' view states that “Sound lies latent in the five substances, along with, and in the same manner as odour and other qualities, and is liable to manifestation only.” 

Schools of thought subscribing to Nitya and Anitya nature of Shabda include   

{| class="wikitable"

{| class="wikitable"

!शब्दः नित्यः (Nityatva)

!शब्दः नित्यः (Nityatva)

==== '''कार्यशब्दवादः''' ॥ Karyashabdavada ====

==== '''कार्यशब्दवादः''' ॥ Karyashabdavada ====

According to Nyaya siddhantas there are six objections to disprove the eternality of sound.  

According to Nyaya siddhantas there are several objections to reason that sound is not eternal, a few are presented here.  

{| class="wikitable"

{| class="wikitable"

!

!

!'''कार्यशब्दवादः''' ॥ Karyashabdavada of Naiyayikas

!'''कार्यशब्दवादः''' ॥ Karyashabdavada of Naiyayikas<ref>Nyaya Sutras of Gautama ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A Adhyaya 2])</ref>

!Explanation of Nyaya Sutras<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 47)</ref>

!Explanation of Nyaya Sutras<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 47)</ref>

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|1

|1

| rowspan="3" |आदिमत्वातैन्द्रियकत्वात्कृतकवतुपचारात्च ।। १३ ।। {शब्दानित्यत्वप्रतिपादनसूत्र}

| rowspan="3" |आदिमत्वातैन्द्रियकत्वात्कृतकवतुपचारात्च ।। १३ ।। (2.1.13)

|Sound has a cause and that which has a cause is not eternal because it did not exist before the cause (such as physical vibration) and it ceases to exist after the cause has subsided.

|Sound has a cause and that which has a cause is not eternal because it did not exist before the cause (such as physical vibration) and it ceases to exist after the cause has subsided.

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|-

|Sound is conceived and spoken of as a product.  

|Sound is conceived and spoken of as a product.  

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|4

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|सन्तानानुमानविशेषणात् ।। १६ ।। (2.1.16)

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|Sound is not eternal because it is inferred to advance in a series.

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==== नित्यशब्दवादः '''॥ Nityashabdavada''' ====

==== नित्यशब्दवादः '''॥''' Nityashabdavada ====

This is an important concept for Mimamsakas explain 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.  

This is an important concept for Mimamsakas explain 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.  

|1

|1

|It is an act and an effort, i.e., sound is pronounced by action.

|It is an act and an effort, i.e., sound is pronounced by action.

|समं तु तत्र दर्शनम् -१,१.१२

|समं तु तत्र दर्शनम् -१,१.१२ (1.1.12)

|True sound is a product of an effort, but if word was not existing before, it could not be pronounced.

|True sound is a product of an effort, but if word was not existing before, it could not be pronounced.

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|2

|2

|No stability of word; as soon as it is pronounced it vanishes.

|No stability of word; as soon as it is pronounced it vanishes.

|सतः परमदर्शनं विषयानागमात् -१,१.१३

|सतः परमदर्शनं विषयानागमात् -१,१.१३ (1.1.13)

|Sound is the guna of akasha and it is eternal. Disappearance after coming into existence is by reason of the object not coming into contact with sense though existing.

|Sound is the guna of akasha and it is eternal. Disappearance after coming into existence is by reason of the object not coming into contact with sense though existing.

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|-

|3

|3

|It is said "make a sound", this shows that sound is made and hence not eternal.

|It is said "make a sound", this shows that sound is made and hence not eternal.

|प्रयोगस्य परम् -१,१.१४

|प्रयोगस्य परम् -१,१.१४ (1.1.14)

|Applicable to an effort to bring into manifestation. Audibility of a word is after the pronunciation. Again if it was not existing the word cannot be pronounced.

|Applicable to an effort to bring into manifestation. Audibility of a word is after the pronunciation. Again if it was not existing the word cannot be pronounced.

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|4

|4

|Sound is heard simultaneously by all beings, even by people at a distance from the source.

|Sound is heard simultaneously by all beings, even by people at a distance from the source.

|आदित्त्यवद्यौगपद्यम् -१,१.१५

|आदित्त्यवद्यौगपद्यम् -१,१.१५ (1.1.15)

|Just like one sun is seen by all spectators and by increase in number of spectators the sun will not increase in number; similarly there is one sound heard by many people.

|Just like one sun is seen by all spectators and by increase in number of spectators the sun will not increase in number; similarly there is one sound heard by many people.

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|5

|5

|Sound has prakrti (original) and vikrti (modified) forms; i.e., change takes place such as in sandhis.

|Sound has prakrti (original) and vikrti (modified) forms; i.e., change takes place such as in sandhis.

|वर्णान्तरम् अविकारः -१,१.१६

|वर्णान्तरम् अविकारः -१,१.१६ (1.1.16)

|Change of letters is not a modification; only replacement of one letter by an other takes place and the original words still exist.

|Change of letters is not a modification; only replacement of one letter by an other takes place and the original words still exist.

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|5

|5

|Sound increases when many persons together pronounce it. What increases is not eternal.

|Sound increases when many persons together pronounce it. What increases is not eternal.

|नादवृद्धिपरा -१,१.१७

|नादवृद्धिपरा -१,१.१७ (1.1.18)

|Increase of sound due to simultaneous pronunciation is not increase of the word, but is increase of the tone or the noise

|Increase of sound due to simultaneous pronunciation is not increase of the word, but is increase of the tone or the noise

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