In classical Indian philosophy of language, the grammarian Katyayana stated that shabda ("speech") is eternal (nitya), as is artha "meaning", and that they share a mutual co-relation. According to Patanjali, the permanent aspect of shabda is sphoṭa ("meaning"), while dhvani ("sound, acoustics") is ephemeral to shabda.
Om, or Aum, a sacred syllable of Hinduism, Buddhism, and Jainism, is considered to be the first resonating vibrational sound within an individual being. It also denotes the non-dualistic universe as a whole. In Buddhism, Om corresponds to the crown chakra and white light.
Bhartrihari, on the other hand, held a shabda-advaita position, identifying shabda as indivisible, and unifying the notions of cognition and linguistic performance, which is ultimately identical to Brahman. Bhartrhari recognised two entities, both of which may be referred to as "shabda". One entity is the underlying cause of the articulated sounds, while the other entity is the functionality that is used to express meaning. Bhartrhari thus rejected the difference posited between the ontological and the linguistic by logicians. His concept of shabda-brahman which identified linguistic performance and creation itself ran parallel to the Greek concept of logos.
Language philosophy in Medieval India was dominated by the dispute of the "naturalists" to the Mimamsa school, notably defended by Kumarila, who held that shabda designates the actual phonetic utterance, and the Sphota school, defended by Mandana Mishra, wicho identifies sphota and shabda as a mystical "indivisible word-whole".
Shabda is a Sanskrit word that was first used as a religio-philosophic term in the context of Hinduism religion. It refers to the verbal testimony (of revealed scriptures: shruti) that is indispensable to gaining knowledge of the ultimate reality, brahman.
In Sikhism the term Shabad has two primary meanings. The first context of the term is to refer to a hymn or paragraph or sections of the Holy Text that appears in Guru Granth Sahib. The main holy scripture of the Sikhs is Sri Guru Granth Sahib (SGGS.) Guru Granth Sahib Ji is organised by chapters of Ragas, with each chapter containing many shabads of that Raga. The first Shabad in Guru Granth Sahib is the Mool Mantar. The script used for the Shabad is Gurmukhi. Shabad is the term also used to refer to hymns within other Sikh scriptures, like Deh Siva Var Mohe'. The second use of the term Shabad within Sikhism is for the holy name of God, Waheguru.
Other faiths and philosophies
Esoterically, Shabd is the “Sound Current vibrating in all creation. It can be heard by the inner ears.”  Variously referred to as the Audible Life Stream, Inner Sound, Sound Current or Word in English, the Shabd is the esoteric essence of God which is available to all human beings, according to the Shabd path teachings of Eckankar, the Quan Yin Method, Sant Mat, Surat Shabd Yoga, and M.S.I.A. (Movement of Spiritual Inner Awareness).
Adherents believe that a Satguru, or Eck Master, who is a human being, has merged with the Shabd in such a manner that he or she is a living manifestation of it at its highest level (the “Word made flesh”). However, not only can the Satguru attain this, but all human beings are inherently privileged in this way. Indeed, in Sant Mat the raison d’être for the human form is to meditate on the Sound Current, and in so doing merge with it until one’s own divinity is ultimately realized.
"Naam" ("Word") has been described in many traditions through the use of several different terms. the following expressions are interpreted as being identical to "Naam":
- "Naad", "Akash Bani", and "Sruti" in the Vedas
- "Nada" and "Udgit" in the Upanishads
- "Logos", "Word" and "Holy Spirit" in the New Testament
- "Tao" by Lao Zi
- "Music of the Spheres" by Pythagoras
- "Sraosha" by Zoroaster
- "Kalma" and "Kalam-i-Qadim" in the Qur'an
- "Naam", "Akhand Kirtan" and "Sacha ('True') Shabd" by Guru Granth Sahib
- ^ Glossary of Oriental terms and important names of persons and places .
- ^ Singh, K. (1999). Naam or Word. Blaine, WA: Ruhani Satsang Books. ISBN 0-942735-94-3