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Shabda literally means sound. In linguistics it means the words and sentences. A word is a particular kind of sound, thus a sentence is a group of sounds arranged in a certain order. According to Nyaya, sound is a physical phenomenon. It is the attribute of an intangible and all-pervading substance called Akasha (आकाशः). <blockquote>आकाशगुणः शब्दः । Sound is the attribute of Akaasha (Nirukta. Shast. 13.17)<ref>Nirukta Shastra ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%8B%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4% Adhyaya 13])</ref></blockquote>Vayu is its medium of transmission from one place to another and not a substratum of the quality of sound.  

Shabda literally means sound. In linguistics it means the words and sentences. A word is a particular kind of sound, thus a sentence is a group of sounds arranged in a certain order. According to Nyaya, sound is a physical phenomenon. It is the attribute of an intangible and all-pervading substance called Akasha (आकाशः). <blockquote>आकाशगुणः शब्दः । Sound is the attribute of Akaasha (Nirukta. Shast. 13.17)<ref>Nirukta Shastra ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A5%8B%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4% Adhyaya 13])</ref></blockquote>Vayu is its medium of transmission from one place to another and not a substratum of the quality of sound.  

Sound is a product of the conjunction of two bodies or of the disjunction of the parts of one composite body. It is thus non-eternal or subject to origin and cessation in time. The Mimamsakaras here differ from the Nyaya stance in that they hold that Sound is eternal, since it is not produced but only manifested by the contact of two bodies.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Login and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref>

Sound is a product of the conjunction of two bodies or of the disjunction of the parts of one composite body. It is thus non-eternal or subject to origin and cessation in time. The Mimamsakaras here differ from the Nyaya stance in that they hold that Sound is eternal, since it is not produced but only manifested by the contact of two bodies.<ref name=":7">Chatterjee. Satischandra, (1950 Second Edition) ''The Nyaya Theory of Knowledge, A Critical Study of Some Problems of Logic and Metaphysics''. Calcutta: University of Calcutta. (Pages 322 - 335)</ref>

==व्युत्पत्तिः ॥ Etymology==

==व्युत्पत्तिः ॥ Etymology==

According to Panini's dhatupata, the word शब्दः is derived from the dhatu श॑ब्दँ॑ used in the meaning of भाषणे शब्दक्रियायाम् उपसर्गादाविष्कारे च (speaking, in sound utterances, and revealing the meanings of upasargas)<ref>Panini's Ashtadhyayi ([http://www.ashtadhyayi.com/dhatu/10.0239?form= Verb forms for Shabda])</ref>

According to Panini's dhatupata, the word शब्दः is derived from the dhatu श॑ब्दँ॑ used in the meaning of भाषणे शब्दक्रियायाम् उपसर्गादाविष्कारे च (speaking, in sound utterances, and revealing the meanings of upasargas)<ref>Panini's Ashtadhyayi ([http://www.ashtadhyayi.com/dhatu/10.0239?form= Verb forms for Shabda])</ref>

Study of vyakarana as per Mahabhashyakara, is clearly applicable to only speech-words and not to the Shabda produced by birds or animals. One can correct the Apashabdas (अपशब्दाः) or incorrect expressions in usage by the knowledge of the science of language.

Study of vyakarana as per Mahabhashyakara, is clearly applicable to only speech-words and not to the Shabda produced by birds or animals. One can correct the Apashabdas (अपशब्दाः) or incorrect expressions in usage by the knowledge of the science of language.

=== Dhvani (ध्वनिः) and Varna (वर्णम्) ===

=== Dhvani (ध्वनिः) and Varna (वर्णम्) ===

=== Drshtartha (दृष्टार्थः) and Adrshtartha (अदृष्टार्थः) ===

=== Drshtartha (दृष्टार्थः) and Adrshtartha (अदृष्टार्थः) ===

According to Gautama, <blockquote>स द्विविधो दृष्टादृष्टार्थत्वात् ।। ८ ।। {शब्दभेदः} (Nyay. Sutr. 1.1.8)<ref name=":42" /></blockquote>Shabda is of two kinds- the Ḍṛiṣtāṛṭha, that of which the thing spoken of is perceived (matter that is seen), and the Aḍṛiṣtāṛṭha, that of which the thing is not perceived (matter which is not seen).”<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 4)</ref>

According to Gautama, <blockquote>स द्विविधो दृष्टादृष्टार्थत्वात् ।। ८ ।। {शब्दभेदः} (Nyay. Sutr. 1.1.8)<ref name=":42" /></blockquote>Shabda is of two kinds- the Ḍṛiṣtāṛṭha, that of which the thing spoken of is perceived (matter that is seen), and the Aḍṛiṣtāṛṭha, that of which the thing is not perceived (matter which is not seen).<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 4)</ref>

The first kind involves matter which can be actually verified. Though we are incapable of verifying the matter which cannot be seen as in the second kind, one can somehow ascertain it by means of anumana or inference

The first kind involves matter which can be actually verified. Though we are incapable of verifying the matter which cannot be seen as in the second kind, one can somehow ascertain it by means of anumana or inference

== 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 various aspects such as the follows

* Eternal or Karya  

* Eternal or Karya nature of sound

* Substratum of Sound

* Substratum of Sound

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

* Shabda is Brahman

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)]].   

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

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

{| class="wikitable"

{| class="wikitable"

!

!

!'''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>

!'''कार्यशब्दवादः''' ॥ Karyashabdavada of Naiyayikas<ref name=":6">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>

|-

|-

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.  

In order to understand the meaning of shabda one has to know the relationship between shabda and artha (meaning). According to Jaimini, word is eternal and is manifested when it is uttered in close succession. The letters are eternal and indestructible; neither produced nor destroyed. Bharthrhari is also of the view that word, meaning, and its relationship is nitya. Maharshis, so also the sutrakaras and other philosophers have also supported nityata of shabdas. <blockquote>नित्याः शब्दार्थसंबन्धास्तत्राम्नाता महर्षिभिः । सूत्राणां सानुतन्त्राणां भाष्याणां च प्रणेतृभिः ॥ १.२३ ॥ (Vakya. Brahm. 1.23)</blockquote><blockquote>नित्यत्वे कृतकत्वे वा तेषां आदिर्न विद्यते । प्राणिनां इव सा चैषा व्यवस्थानित्यतोच्यते ॥ १.२८ ॥ (Vakya. Brahm. 1.28)<ref>Vakyapadiyam ([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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83 Brahmakanda])</ref></blockquote>The following table summarizes the objections of Naiyayikas to the argument sound is nitya; along with the explanatory answers given by Mimamsakas to prove that it is nitya.

In order to understand the meaning of shabda one has to know the relationship between shabda and artha (meaning). According to Jaimini, word is eternal and is manifested when it is uttered in close succession. The letters are eternal and indestructible; neither produced nor destroyed. Bharthrhari is also of the view that word, meaning, and its relationship is nitya. Maharshis, so also the sutrakaras and other philosophers have also supported nityata of shabdas. <blockquote>नित्याः शब्दार्थसंबन्धास्तत्राम्नाता महर्षिभिः । सूत्राणां सानुतन्त्राणां भाष्याणां च प्रणेतृभिः ॥ १.२३ ॥ (Vakya. Brahm. 1.23)</blockquote><blockquote>नित्यत्वे कृतकत्वे वा तेषां आदिर्न विद्यते । प्राणिनां इव सा चैषा व्यवस्थानित्यतोच्यते ॥ १.२८ ॥ (Vakya. Brahm. 1.28)<ref>Vakyapadiyam ([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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83 Brahmakanda])</ref></blockquote>The following table summarizes the objections of Naiyayikas to the argument sound is not nitya; along with the explanatory answers given by Mimamsakas to prove that it is nitya.

{| class="wikitable"

{| class="wikitable"

!

!

|}

|}

== Shabda Brahma ==

=== Substratum of Sound ===

At a higher level, Sabda is Brahman, as set out in the first five shlokas of Vakyapadiyam.<ref name=":5" /><blockquote>अनादिनिधनं ब्रह्म शब्दतत्त्वं यदक्षरम्  । विवर्ततेऽर्थभावेन प्रक्रिया जगतो यतः   । । १.१  । ।</blockquote><blockquote>एकं एव यदाम्नातं भिन्नशक्तिव्यपाश्रयात् । अपृथक्त्वेऽपि शक्तिभ्यः पृथक्त्वेनेव वर्तते   । । १.२  । ।</blockquote><blockquote>अध्याहितकलां यस्य कालशक्तिं उपाश्रिताः   । जन्मादयो विकाराः षड्भावभेदस्य योनयः   । । १.३  । ।</blockquote><blockquote>एकस्य सर्वबीजस्य यस्य चेयं अनेकधा   । भोक्तृभोक्तव्यरूपेण भोगरूपेण च स्थितिः   । । १.४  । ।</blockquote><blockquote>प्राप्त्युपायोऽनुकारश्च तस्य वेदो महर्षिभिः   । एकोऽप्यनेकवर्त्मेव समाम्नातः पृथक्पृथक्  । । १.५  । ।</blockquote><font size="3" face="Times New Roman"></font>Translation of K. Raghavan Pillai from his book "The Vakyapadiya: Critical Text of Cantos I and II with English Translation, Summary fo Ideas and Notes" published by MLBD first in 1971.

1. That beginningless and endless One, the imperishable Brahman of which the essential nature is the Word, which manifests itself into objects and from which is the creation of the Universe,

 

 

=== शब्दब्रह्मा '''॥''' Shabda Brahma ===

At a higher level, Shabda is Brahman, as set out in the first five shlokas of Vakyapadiyam.<ref name=":5" /><blockquote>अनादिनिधनं ब्रह्म शब्दतत्त्वं यदक्षरम्  । विवर्ततेऽर्थभावेन प्रक्रिया जगतो यतः ।।१.१  । ।</blockquote><blockquote>एकं एव यदाम्नातं भिन्नशक्तिव्यपाश्रयात् । अपृथक्त्वेऽपि शक्तिभ्यः पृथक्त्वेनेव वर्तते   । । १.२  । ।</blockquote><blockquote>अध्याहितकलां यस्य कालशक्तिं उपाश्रिताः । जन्मादयो विकाराः षड्भावभेदस्य योनयः   । । १.३  । ।</blockquote><blockquote>एकस्य सर्वबीजस्य यस्य चेयं अनेकधा । भोक्तृभोक्तव्यरूपेण भोगरूपेण च स्थितिः   । । १.४  । ।</blockquote><blockquote>प्राप्त्युपायोऽनुकारश्च तस्य वेदो महर्षिभिः । एकोऽप्यनेकवर्त्मेव समाम्नातः पृथक्पृथक्  । । १.५  । ।</blockquote>Translation of K. Raghavan Pillai<ref>Pillai, Raghavan K, (1971) ''The Vakyapadiya: Critical Text of Cantos I and II with English Translation, Summary of Ideas and Notes.'' Delhi: Motilal Banarsidass Pvt. Ltd.</ref> is as follows<font size="3" face="Times New Roman"></font>1. That beginningless and endless One, the imperishable Brahman of which the essential nature is the Word, which manifests itself into objects and from which is the creation of the Universe,

2. which though described in the Vedas as one is divided on the basis of its powers, and although it is not different from its powers appears to be different;

2. which though described in the Vedas as one is divided on the basis of its powers, and although it is not different from its powers appears to be different;

3. the indestructible powers of which functioning through the powers of Time become the six transformations, namely, birth and the rest - the sources of all (these) manifold objects,

3. the indestructible powers of which functioning through the powers of Time become the six transformations, namely, birth and the rest - the sources of all (these) manifold objects,

4. to which, Single One, the cause of all, belongs this manifold existence, under the forms fo the enjoyer, the enjoyed and the enjoyment;

4. to which, Single One, the cause of all, belongs this manifold existence, under the forms of the enjoyer, the enjoyed and the enjoyment;

5. of that (Brahman) the Veda is both the means of realisation and the reflection and it has been handed down the great Seers as if consisted of many paths, althought it (really) is One.

5. of that (Brahman) the Veda is both the means of realisation and the reflection and it has been handed down the great Seers as if consisted of many paths, althought it (really) is One.