1. Śabda: A Valid Source of Knowledge

As we know the prime use of language or śabda is communication. Daṇḍin, the famous rhetorician affirms that all the three worlds would be in blinding darkness unless the light called śabda had shone all around us (1.4). Usually śabda conveys information to the listeners hitherto unknown. Information, goods and whatever we wish to have, we gain them with the help of śabda. Thus, śabda makes human life possible. These are the probable implications of this verse. Here the face of language, which is used for communication, is unveiled. In communication, language is a signifier or saṅketa, which is popular in a society. In a particular society, certain meanings are assigned to a word and hence we should be familiar to those assignations (saṅketa) to communicate with that society. In this communicative level of language, words, which are the group of syllables, are only symbols of the meaning.

This primary level of language is well said by Patañjali in the passage:

"athavā pratītapadārthako loke dhvaniḥ śabda ityucyate. tasmād dhvaniḥ śabdaḥ"
  —(Mahābhāṣya, 1984, p.12).

But before the utterance, the speaker conceives an idea, which is to be expressed and this is also considered as śabda by Sanskrit grammarians.

We can trace this level of language also in Mahābhāṣya, where Patañjali defines śabda as:—

"yenoccāritena sāsnālāṅgūlakakudakhuraviṣāṇināṃ sampratyayo bhavati sa śabdaḥ"
  —(1984, p.11).

In this passage, the term ' sampratyaya' signifies the idea, which is manifested in the hearer's mind and is defined as śabda. Without these conceptions, an utterance could not be happened. At this point, language possesses a philosophical perspective. Hence we can analyse śabda or language in two distinct perspectives viz. from the point of view of communication and that of philosophy. Both the perspectives have attracted linguists as well.

Apart from mere communication, śabda unveils information that is not known to us, till it is uttered. Thus, śabda can be accepted as a source of valid knowledge. In Indian Philosophy, Vaiśeṣikas and Cārvākas do not accept the validity of śabdapramāṇa, arguing that it can be included in inference. While the preceptors of Nyāya and Mīmāṃsā accept śabda as a distinct pramāṇa, which is a source of valid knowledge. Naiyāyikas like Jayantabhaṭṭa, Jagadīśa and Gadādhara refute the arguments of Vaiśeṣikas and Cārvākas and put forth much logic to establish śabda as a different means of knowledge.

Grammarians give prime position to śabda, for their whole science is relied on it.

This is evidently accepted by Patañjali as:

"śabdapramāṇakā vayam, yacchabda āha tadasmākam pramāṇam"
  —(Mahābhāṣya, 1984, p.56).

Bhartṛhari, in accordance with Patañjali, accepts the superiority of śabda among the sources of valid knowledge. After establishing śabda as the essence of the whole world saying that it is word that form the basis of meaning, purposes, activities and truth (Vākyapadīya, 1-13). Bhartṛhari remarks that Vedas are the soul means of attaining this principle of language. Bhartṛhari presents a keen discussion about the authenticity of Vedas. Vedas are also in the form of śabda and hence the authenticity of śabda as a valid source of knowledge can be established.