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Language is an instrument of communication of thought and the concept of Shabda is the very foundation of theories of language. They deal with the concepts pertaining to sound (including letters, words and sentences), its origin, qualities, relationship with listener and its validity as a pramana. Hence understanding a word and subsequent knowledge-from-word forms the basis of Shabdabodha. Shabda according to various texts broadly refer to meaningful "words (शब्दाः)", and their combination in the form of "sentences (वाक्यं)". While individual words have their meanings, the process through which the cognition of the sentence-meaning arises, involves processes such as yogyata (योग्यता । fitness) akanksha (आकाङ्क्षा । expectancy), aasatti (आसत्तिः । proximity) and tatparya (तात्पर्यम् । import). Alankarikas such as Vishvanatha have clearly defined a sentence as that group of words having yogyata, akanksha and aasatti. <blockquote>वाक्यं स्याद्योग्यताकाङ्क्षासत्तियुक्तः पदोच्चयः । (Sahi. Darp. 2.1)<ref>Sahitya Darpana by Vishvanatha ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%B0%E0%A4 Pariccheda 2])</ref></blockquote>Bharthari says: <blockquote>अर्थप्रवृत्तितत्त्वानां शब्दा एव निबन्धनम् । तत्त्वावबोधः शब्दानां नास्ति व्याकरणादृते ।। 13 ।। (Vaky. Brah. 13)<ref>Vakyapadiyam by Bhartrhari ([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%B8%E0%A4%B5%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0 Brahmakaanda])</ref></blockquote>It is words that form the bases of meanings, purposes, activities and truth. Knowledge of Vyakarana is the only recourse to understand the truth (तत्त्वावबोधः) embedded in the shabda.<ref name=":0" />

Language is an instrument of communication of thought and the concept of Shabda is the very foundation of theories of language. They deal with the concepts pertaining to sound (including letters, words and sentences), its origin, qualities, relationship with listener and its validity as a pramana. Hence understanding a word and subsequent knowledge-from-word forms the basis of Shabdabodha. Shabda according to various texts broadly refer to meaningful "words (शब्दाः)", and their combination in the form of "sentences (वाक्यं)". While individual words have their meanings, the process through which the cognition of the sentence-meaning arises, involves processes such as yogyata (योग्यता । fitness) akanksha (आकाङ्क्षा । expectancy), aasatti (आसत्तिः । proximity) and tatparya (तात्पर्यम् । import). Alankarikas such as Vishvanatha have clearly defined a sentence as that group of words having yogyata, akanksha and aasatti. <blockquote>वाक्यं स्याद्योग्यताकाङ्क्षासत्तियुक्तः पदोच्चयः । (Sahi. Darp. 2.1)<ref>Sahitya Darpana by Vishvanatha ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%B0%E0%A4 Pariccheda 2])</ref></blockquote>Bharthari says: <blockquote>अर्थप्रवृत्तितत्त्वानां शब्दा एव निबन्धनम् । तत्त्वावबोधः शब्दानां नास्ति व्याकरणादृते ।। 13 ।। (Vaky. Brah. 13)<ref>Vakyapadiyam by Bhartrhari ([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%B8%E0%A4%B5%E0%A5%83%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0 Brahmakaanda])</ref></blockquote>It is words that form the bases of meanings, purposes, activities and truth. Knowledge of Vyakarana is the only recourse to understand the truth (तत्त्वावबोधः) embedded in the shabda.<ref name=":0" />

Here in the present article we engage in a discussion about shabdas (varnas), padas (words) and vakyas (group of words) and their role in comprehension of knowledge.

Here, in the present article, we engage in a discussion about shabdas (varnas), padas (words) and vakyas (group of words) and their role in comprehension of knowledge.

* '''ध्वनिविज्ञानम् ॥ Science of Dhvani''': It includes the understanding shabda ([[Shabda Vichara (शब्दविचारः)|shabda vichara]]), [[Origin and Propagation of Sound (शब्दोत्पत्तिः प्रसारश्च)|origin and propagation of sound]], classification of sound etc. validity and distinction of Shabda (or verbal testimony) as a pramana.

* '''ध्वनिविज्ञानम् ॥ Science of Dhvani''': It includes the understanding shabda ([[Shabda Vichara (शब्दविचारः)|shabda vichara]]), [[Origin and Propagation of Sound (शब्दोत्पत्तिः प्रसारश्च)|origin and propagation of sound]], classification of sound etc. validity and distinction of Shabda (or verbal testimony) as a pramana.

* '''पदविज्ञानम् ॥ Science of Padas''' : It includes nature of a padas ([[Pada Vichara (पदविचारः)|pada vichara]]), their formation from shabdas, padarthas and their kinds, import of words.

* '''पदविज्ञानम् ॥ Science of Padas''' : It includes nature of a padas ([[Pada Vichara (पदविचारः)|pada vichara]]), their formation from shabdas, padarthas and their kinds, import of words.

* '''वाक्यविज्ञानम् ॥ Science of Vakyas''' : It includes construction of a sentence ([[Vakya Vichara (वाक्यविचारः)|vakya vichara]]), factors involved in the cognition of the vakyartha, import of sentences.

* '''वाक्यविज्ञानम् ॥ Science of Vakyas''' : It includes construction of a sentence ([[Vakya Vichara (वाक्यविचारः)|vakya vichara]]), factors involved in the cognition of the vakyartha, import of sentences.

* '''अर्थविज्ञानम् ॥ Science of Comprehension''' : It includes an overall perspective of how a meaning is grasped from sentences and is a combined effort of all the above factors leading to comprehension.

* '''अर्थविज्ञानम् ॥ Science of Comprehension''' : It includes an overall perspective of how a meaning is grasped from sentences and is a combined effort of all the above factors leading to comprehension.

== वाक्यार्थज्ञानम् ॥ Vakyarthajnana ==

== वाक्यार्थज्ञानम् ॥ Vakyarthajnana ==

# they are comprehended through understanding the relation among the meanings of words or sentence-meaning

# they are comprehended through understanding the relation among the meanings of words or sentence-meaning

# this meaning gives rise to the knowledge (purport) of objects about which the words are uttered.

# this meaning gives rise to the knowledge (purport) of objects about which the words are uttered.

== शब्दलक्षणम् ॥ Shabda Lakshana - Nyaya Darshana ==

== शब्दलक्षणम् ॥ Shabda Lakshana - Nyaya Darshana ==

The Naiyaayikas admit that the articulate alphabetic sounds are the ultimate constituents of a sentence. There arises the auditory perception of each and every articulate alphabetic sound when it is uttered. One construes two or more sounds in the form of a word. From the cognition of the word one arrives at the cognition of its meaning. One then construes two or more words in the form of a sentence and from the cognition of it, one gets at the cognition of the relation of the word-meanings - the relation which is the sentence-meaning. The conclusive view of the Naiyaayikas is that a word is a group of articulate alphabetic sounds and a sentence is a group of words. A group or aggregate is not distinct from the units comprising it. Even when it is said that a word consists of several articulate alphabetic sounds and a sentence consists of several words, it comes to this, that articulate alphabetical sounds manifested in a single cognition constitute a sentence.  

The Naiyaayikas admit that the articulate alphabetic sounds are the ultimate constituents of a sentence. There arises the auditory perception of each and every articulate alphabetic sound when it is uttered. One construes two or more sounds in the form of a word. From the cognition of the word one arrives at the cognition of its meaning. One then construes two or more words in the form of a sentence and from the cognition of it, one gets at the cognition of the relation of the word-meanings - the relation which is the sentence-meaning. The conclusive view of the Naiyaayikas is that a word is a group of articulate alphabetic sounds and a sentence is a group of words. A group or aggregate is not distinct from the units comprising it. Even when it is said that a word consists of several articulate alphabetic sounds and a sentence consists of several words, it comes to this, that articulate alphabetical sounds manifested in a single cognition constitute a sentence.  

== बौद्धार्थः ॥ Expressing Things ==

== बौद्धार्थः ॥ Imaginary Things ==

Patañjali says सतो बुद्धिविषयान् प्रकाशयन्ति (they express things that are there in the mind) which clearly supports ‘बौद्धार्थ’। बुद्धौ कृत्वा सर्वाश्चेष्टाः कर्ता धीरस्तन्वन्नीतिः’ (the scholar, who has got an intellect that spreads, would imagine all the process, i.e. related to prior and latter, the relation etc. in the intellect) etc. is the statement of Patañjali which also establishes the सिद्धान्त of बौद्धार्थ. Words like शशशृङ्गम् (a hare's horn), गगनकुसुमम् (a flower in the sky) express things that are बौद्ध (imaginary) rather than real. For such words no बाह्यार्थ (outside / real thing)  exists but due to the capacity of ''Śabda'' the cognition is generated.<ref name=":1" />

 

Patañjali says सतो बुद्धिविषयान् प्रकाशयन्ति (they express things that are there in the mind) which clearly supports ‘बौद्धार्थ’. ‘बुद्धौ कृत्वा सर्वाश्चेष्टाः कर्ता धीरस्तन्वन्नीतिः’ (the scholar, who has got an intellect that spreads, would imagine all the process, i.e. related to prior and latter, the relation etc. in the intellect) etc. is the statement of Patañjali which also establishes the सिद्धान्त of बौद्धार्थ. Words like शशशृङ्गम्, गगनकुसुमम् etc. express things that are बौद्ध (imaginary) rather than real.

Patañjali advocates a third category, i.e., other than प्रमा and भ्रम, called विकल्प. प्रमा is यथार्थज्ञान (authoritative cognition) achieved through ''Pramāṇas'' whereas भ्रम or विपर्यय is the usage (and the connected cognition) that is borne from the usage and the cognition that follows but without the existence of the thing in question – शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः (यौ^० सू^० १-९) is the ''sūtra'' of Patañjali. शशशृङ्गम् etc. are examples. Such a cognition is possible when there is बौद्धार्थ. There is no बाह्यार्थ (outside / real thing) but due to the capacity of ''Śabda'' the cognition is generated. The same is expressed by Kumārila in श्लोकवार्त्तिकम् (चोदनासूत्रम् – ६)

In निरालम्बनवाद (श्लो^० १०७-११३) of श्लोकवार्त्तिक Kumārila clearly states that अलातचक्र  ''alātacakra'' (the illusory wheel we get while rotating a firebrand at high speeds) and others such as शशशृङ्गम् is बौद्धार्थ।<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref><blockquote>स्वप्नादिप्रत्यये बाह्यं सर्वथा न हि नेष्यते ॥ १०७ ॥</blockquote><blockquote>सर्वत्रालम्बनं बाह्यं देशकालान्यथात्मकम् । जन्मन्येकत्र भिन्ने वा तथा कालान्तरेऽपि वा ॥ १०८ ॥</blockquote><blockquote>तद्देशो वान्यदेशो वा स्वप्नज्ञानस्य गोचरः । अलातचक्रेऽलातं स्याच्छीघ्रभ्रमणसंस्कृतम् ॥ १०९ ॥</blockquote><blockquote>गन्धर्वनगरेऽभ्राणि पूर्वदृष्टं गृहादि च । पूर्वानुभूततोयं च रश्मितप्तोषरं तथा ॥ ११० ॥</blockquote><blockquote>मृगतोयस्य विज्ञाने कारणत्वेन कल्प्यते । द्रव्यान्तरे विषाणं च शशस्यत्मा च कारणम् ॥ १११ ॥</blockquote><blockquote>शशशृङ्गधियो मौण्ड्यं निषेधे शिरसोऽस्य च । वस्त्वन्तरैरसंसृष्टः पदार्थः शून्यताधियः ॥ ११२ ॥</blockquote><blockquote>कारणत्वं पदार्थानामसद्वाक्यार्थकल्पने । अत्यन्ताननुभूतोऽपि बुद्ध्या योऽर्थः प्रकल्प्यते ॥ ११३ ॥ (Sloka. Vart. 107-113)<ref>Slokavartika of Kumarilabhatta ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D Full Text])</ref></blockquote>Patañjali advocates a third category, i.e., other than प्रमा and भ्रम, called विकल्प. प्रमा is यथार्थज्ञान (authoritative cognition) achieved through ''Pramāṇas'' whereas भ्रम or विपर्यय is the usage (and the connected cognition) that is borne from the usage and the cognition that follows but without the existence of the thing in question – शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः (यौ^० सू^० १-९) is the ''sūtra'' of Patañjali. शशशृङ्गम् etc. are examples. Such a cognition is possible when there is बौद्धार्थ. There is no बाह्यार्थ (outside / real thing) but due to the capacity of Śabda the cognition is generated. The same is expressed by Kumārila in श्लोकवार्त्तिकम् (चोदनासूत्रम् – ६)

अत्यन्तासत्यपि ज्ञानमर्थे शब्दः करोति हि। (even if the real thing is absolutely absent ''Śabda'' generates the cognition). Hence अत्यन्तासत् means अत्यन्ताभाव।

अत्यन्तासत्यपि ज्ञानमर्थे शब्दः करोति हि। (even if the real thing is absolutely absent ''Śabda'' generates the cognition). Hence अत्यन्तासत् means अत्यन्ताभाव।