Changes

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 ॥ vācāmeva prasādena lokayātrā pravartate ॥ 1.3 ॥</blockquote><blockquote>इदमन्धन्तमः कृत्स्नं जायेत भुवनत्रयम् यदि शब्दाहवयं ज्योतिरासंसारन्न दीप्यते ॥ १.४ ॥ idamandhantamaḥ kr̥tsnaṁ jāyeta bhuvanatrayam yadi śabdāhavayaṁ jyotirāsaṁsāranna dīpyate ॥ 1.4 ॥ (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 ॥ vācāmeva prasādena lokayātrā pravartate ॥ 1.3 ॥</blockquote><blockquote>इदमन्धन्तमः कृत्स्नं जायेत भुवनत्रयम् यदि शब्दाहवयं ज्योतिरासंसारन्न दीप्यते ॥ १.४ ॥ idamandhantamaḥ kr̥tsnaṁ jāyeta bhuvanatrayam yadi śabdāhavayaṁ jyotirāsaṁsāranna dīpyate ॥ 1.4 ॥ (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 is defined and explained as that which is "heard by the ear" or a "sound (ध्वनिः)" or "a cry, roar (रवः)" by Vaiyakaranas, apart from being used as a technical term (संज्ञा) of a valid tool of knowledge (cognition) or [[Pramana (प्रमाणम्)]] by the Darshanikas.

Shabda is defined and explained as that which is "heard by the ear" or a "sound (ध्वनिः)" or "a cry, roar (रवः)" by Vaiyakaranas, apart from being used as a technical term (संज्ञा) of a valid tool of knowledge (cognition) or [[Pramana (प्रमाणम्)]] by the Darshanikas.

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

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

According to Nayyayikas, Shabda (Sound) is of two kinds, namely, Dhvani (ध्वनिः) and Varna (वर्णम्). The same concept is mentioned in Bhashapariccheda.<blockquote>शब्दो ध्वनिश्च वर्णश्च मृदङ्गादिभवो ध्वनि:॥ śabdō dhvaniśca varṇaśca mr̥daṅgādibhavō dhvani:॥ 164॥</blockquote><blockquote>कण्ठसंयोगादिजन्या वर्णास्ते कादयो मता: सर्व: शब्दो नभोवृत्ति: श्रोत्रोत्पन्नस्तु गृह्यते॥165॥ (Nyayasiddhanta Muktavali 164-165)<ref>Nyayasiddhanta Muktavali ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80 न्यायसिद्धान्तमुक्तावली])</ref></blockquote><blockquote>kaṇṭhasaṁyōgādijanyā varṇāstē kādayō matā: sarva: śabdō nabhōvr̥tti: śrōtrōtpannastu gr̥hyatē॥165॥</blockquote>Meaning: Sound is inarticulate (ध्वनिः) and articulate (वर्णम्). Inarticulate sound is that which is produced from a drum. Sounds such as ka that are produced by the conjunction of the throat and so on, are regarded as articulate. All sounds abide (inherent) in ether or space (नभोवृत्ति:), but it is perceived when it is produced in the ear (in the case of distant sounds which are imperceptible).<ref>Swami Madhavananda, (1954 Second Edition) ''Bhasa-Pariccheda with Siddhanta Muktavali by Visvanatha Nyaya-Panchanana. (English Translation)'' Almora: Advaita Ashram (Pages 266)</ref>

According to Nayyayikas, Shabda (Sound) is of two kinds, namely, Dhvani (ध्वनिः) and Varna (वर्णम्). The same concept is mentioned in Bhashapariccheda.<blockquote>शब्दो ध्वनिश्च वर्णश्च मृदङ्गादिभवो ध्वनि:॥ śabdō dhvaniśca varṇaśca mr̥daṅgādibhavō dhvani:॥ 164॥</blockquote><blockquote>कण्ठसंयोगादिजन्या वर्णास्ते कादयो मता: सर्व: शब्दो नभोवृत्ति: श्रोत्रोत्पन्नस्तु गृह्यते॥165॥ (Nyayasiddhanta Muktavali 164-165)<ref>Nyayasiddhanta Muktavali ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BE%E0%A4%B5%E0%A4%B2%E0%A5%80 न्यायसिद्धान्तमुक्तावली])</ref></blockquote><blockquote>kaṇṭhasaṁyōgādijanyā varṇāstē kādayō matā: sarva: śabdō nabhōvr̥tti: śrōtrōtpannastu gr̥hyatē॥165॥</blockquote>Meaning: Sound is inarticulate (ध्वनिः) and articulate (वर्णम्). Inarticulate sound is that which is produced from a drum. Sounds such as ka that are produced by the conjunction of the throat and so on, are regarded as articulate. All sounds abide (inherent) in ether or space (नभोवृत्ति:), but it is perceived when it is produced in the ear (in the case of distant sounds which are imperceptible).<ref>Swami Madhavananda, (1954 Second Edition) ''Bhasa-Pariccheda with Siddhanta Muktavali by Visvanatha Nyaya-Panchanana. (English Translation)'' Almora: Advaita Ashram (Pages 266)</ref>

[[File:Classification of Shabdas based on origin.PNG|thumb|Classification based on Shabdotpatti]]

[[File:Classification of Shabdas based on origin.PNG|thumb|'''Classification based on Shabdotpatti.''' Courtesy: Dr. Vishvesh, Department of Sanskrit, Mahatma Gandhi Central University, Bihar]]

A dhvani is an inarticulate sound, e.g. the sound of a bell or a drum. It has no fixed nature of its own, nor any fixed relation to other similar sounds. This Dhvani is thus incapable of forming parts of a language. From a linguistic standpoint, the cries of birds, and beasts and even newborn babies are considered inarticulate. They are as variable and disorderly as sounds produced by physical things and do not lend themselves to any use as alphabet of a language.<ref name=":7" /> It is clear from the fact that he who makes noise is told: "Make shabda", "Do not make shabda" etc, thus Dhvani is Shabda.

A dhvani is an inarticulate sound, e.g. the sound of a bell or a drum. It has no fixed nature of its own, nor any fixed relation to other similar sounds. This Dhvani is thus incapable of forming parts of a language. From a linguistic standpoint, the cries of birds, and beasts and even newborn babies are considered inarticulate. They are as variable and disorderly as sounds produced by physical things and do not lend themselves to any use as alphabet of a language.<ref name=":7" /> It is clear from the fact that he who makes noise is told: "Make shabda", "Do not make shabda" etc, thus Dhvani is Shabda.

Primarily Mimamsa advocates eternal nature of sabda and Naiyayikas on the contrary maintain that word has origin and destruction.

Primarily Mimamsa advocates eternal nature of sabda and Naiyayikas on the contrary maintain that word has origin and destruction.

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

==== कार्यशब्दवादः ॥ Karyashabdavada ====

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

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

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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.  

It is a peculiarity of sound that it cannot co-abide with color, taste or touch. A tangible substance (the earth) which is the abode of smell may also be the abode of color, taste or touch. But the substance, in which sound abides, cannot be the abode of any other qualities. '1'his distinguishes the substratum of sound from the substrata of other qualities. This peculiar substratum is called Akasha (ether or space).<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 53)</ref>

It is a peculiarity of sound that it cannot co-abide with color, taste or touch. A tangible substance (the earth) which is the abode of smell may also be the abode of color, taste or touch. But the substance, in which sound abides, cannot be the abode of any other qualities. '1'his distinguishes the substratum of sound from the substrata of other qualities. This peculiar substratum is called Akasha (ether or space).<ref>Mm. Satisa Chandra Vidyabhusana (1913) ''The Nyaya Sutras of Gotama.'' Allahabad: The Panini Office. (Page 53)</ref>

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

=== 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>anādinidhanaṁ brahma śabdatattvaṁ yadakṣaram  । vivartatē'rthabhāvēna prakriyā jagatō yataḥ ॥1.1॥</blockquote><blockquote>एकं एव यदाम्नातं भिन्नशक्तिव्यपाश्रयात् । अपृथक्त्वेऽपि शक्तिभ्यः पृथक्त्वेनेव वर्तते॥१.२॥</blockquote><blockquote>ēkaṁ ēva yadāmnātaṁ bhinnaśaktivyapāśrayāt । apr̥thaktvē'pi śaktibhyaḥ pr̥thaktvēnēva vartatē ॥1.2 ॥</blockquote><blockquote>अध्याहितकलां यस्य कालशक्तिं उपाश्रिताः । जन्मादयो विकाराः षड्भावभेदस्य योनयः॥१.३॥</blockquote><blockquote>adhyāhitakalāṁ yasya kālaśaktiṁ upāśritāḥ । janmādayō vikārāḥ ṣaḍbhāvabhēdasya yōnayaḥ॥ 1.3 ॥</blockquote><blockquote>एकस्य सर्वबीजस्य यस्य चेयं अनेकधा । भोक्तृभोक्तव्यरूपेण भोगरूपेण च स्थितिः ॥१.४॥</blockquote><blockquote>ēkasya sarvabījasya yasya cēyaṁ anēkadhā । bhōktr̥bhōktavyarūpēṇa bhōgarūpēṇa ca sthitiḥ ॥1.4 ॥</blockquote><blockquote>प्राप्त्युपायोऽनुकारश्च तस्य वेदो महर्षिभिः । एकोऽप्यनेकवर्त्मेव समाम्नातः पृथक्पृथक् ॥१.५॥</blockquote><blockquote>prāptyupāyō'nukāraśca tasya vēdō maharṣibhiḥ । ēkō'pyanēkavartmēva samāmnātaḥ pr̥thakpr̥thak  ॥1.5॥</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

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>anādinidhanaṁ brahma śabdatattvaṁ yadakṣaram  । vivartatē'rthabhāvēna prakriyā jagatō yataḥ ॥1.1॥</blockquote><blockquote>एकं एव यदाम्नातं भिन्नशक्तिव्यपाश्रयात् । अपृथक्त्वेऽपि शक्तिभ्यः पृथक्त्वेनेव वर्तते॥१.२॥</blockquote><blockquote>ēkaṁ ēva yadāmnātaṁ bhinnaśaktivyapāśrayāt । apr̥thaktvē'pi śaktibhyaḥ pr̥thaktvēnēva vartatē ॥1.2 ॥</blockquote><blockquote>अध्याहितकलां यस्य कालशक्तिं उपाश्रिताः । जन्मादयो विकाराः षड्भावभेदस्य योनयः॥१.३॥</blockquote><blockquote>adhyāhitakalāṁ yasya kālaśaktiṁ upāśritāḥ । janmādayō vikārāḥ ṣaḍbhāvabhēdasya yōnayaḥ॥ 1.3 ॥</blockquote><blockquote>एकस्य सर्वबीजस्य यस्य चेयं अनेकधा । भोक्तृभोक्तव्यरूपेण भोगरूपेण च स्थितिः ॥१.४॥</blockquote><blockquote>ēkasya sarvabījasya yasya cēyaṁ anēkadhā । bhōktr̥bhōktavyarūpēṇa bhōgarūpēṇa ca sthitiḥ ॥1.4 ॥</blockquote><blockquote>प्राप्त्युपायोऽनुकारश्च तस्य वेदो महर्षिभिः । एकोऽप्यनेकवर्त्मेव समाम्नातः पृथक्पृथक् ॥१.५॥</blockquote><blockquote>prāptyupāyō'nukāraśca tasya vēdō maharṣibhiḥ । ēkō'pyanēkavartmēva samāmnātaḥ pr̥thakpr̥thak  ॥1.5॥</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

# 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  

# 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