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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 through Speech that one goes about his Lokayatra (journey through world). Acharya Dandi, one of the earliest Alamkarikas, further describes<blockquote>वाचामेव प्रसादेन लोकयात्रा प्रवर्तते ।। १.३ ।।</blockquote><blockquote>इदमन्धन्तमः कृत्स्नं जायेत भुवनत्रयम् यदि शब्दाहवयं ज्योतिरासंसारन्न दीप्यते ।। १.४ ।। (Kavyadarsha. 1.3-4)<ref>Kavyadarsha by Dandi ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4% Pariccheda 1])</ref></blockquote>All the three worlds would have been enveloped in blinding darkness, had there been no language, the brilliant light that shines eternally.<ref>[https://www.academia.edu/38924945/Sanskrit_and_Speech_Language_Pathology Sanskrit and Speech Language Pathology] by Dr. Sampadananda Mishra</ref>
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 through Speech that one goes about his Lokayatra (journey through world). Acharya Dandi, one of the earliest Alamkarikas, further describes<blockquote>वाचामेव प्रसादेन लोकयात्रा प्रवर्तते ।। १.३ ।।</blockquote><blockquote>इदमन्धन्तमः कृत्स्नं जायेत भुवनत्रयम् यदि शब्दाहवयं ज्योतिरासंसारन्न दीप्यते ।। १.४ ।। (Kavyadarsha. 1.3-4)<ref>Kavyadarsha by Dandi ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%BE%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4% Pariccheda 1])</ref></blockquote>All the three worlds would have been enveloped in blinding darkness, had there been no language, the brilliant light that shines eternally.<ref>[https://www.academia.edu/38924945/Sanskrit_and_Speech_Language_Pathology Sanskrit and Speech Language Pathology] by Dr. Sampadananda Mishra</ref>
=== 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. 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>
Bharatiya siddhantas about bhasha or language gives more importance to the metaphysical aspects of the fundamental speech principle. While the western thought process dwells and stops on the atomic proposition of the fundamental speech principle; Mimamsakas, Naiyayikas and Vaiyakaranas have fundamentally developed this subject and refined its various aspects. 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>
* '''Mimāmsaka''' view is that “Sound is a quality of Ᾱkāsha, it is all pervading and eternal and it is liable to manifestation only.”
* '''Mimāmsaka''' view is that “Sound is a quality of Ᾱkāsha, it is all pervading and eternal and it is liable to manifestation only.”
* 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.”
* 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.”