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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 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.  

'''Vaiseshika Sutras''' say that the 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>'''Tarksamgraha''', by Annambhatta declares

 

 

'''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" />