The Nyaya school holds that the primary purpose of language is to convey information and knowledge.

The Mimamsa school emphasizes the concept of 'sabda-pramana', which refers to the validity of verbal testimony as a source of knowledge.

Advaita Vedanta posits that language is a product of the mind and does not accurately represent the true nature of reality.

The Buddhist philosophy of language emphasizes the concept of 'sunyata' or emptiness, which suggests that words and concepts are ultimately empty of inherent meaning.

The Jaina philosophy views language as a conventional system of symbols agreed upon by a community.

The Nyaya school holds that the connection between words and their meanings is established through convention and usage.

The Mimamsa school emphasizes the concept of 'vakyartha', which refers to the meaning of a sentence as a whole, rather than the individual words.

Advaita Vedanta posits that language is limited and cannot fully express the true nature of reality, and thus it can be a hindrance to spiritual realization.

The Buddhist philosophy of language views speech acts as conventional, intentional, and performative, recognizing their role in communication and action.

The Jaina philosophy views language as a means to acquire knowledge and communicate ideas, recognizing its importance in the pursuit of knowledge.

The Nyaya school categorizes sentences into four types: declarative, interrogative, imperative, and exclamatory.

The Mimamsa school emphasizes the concept of 'anvaya-vyatireka', which refers to the method of agreement and difference used to establish the relationship between words and their meanings.

Advaita Vedanta posits that language is limited and cannot fully express the true nature of reality, and thus it can be a hindrance to spiritual liberation.

The Buddhist philosophy of language views language as a manifestation of emptiness, recognizing that words and concepts are ultimately empty of inherent meaning.

The Jaina philosophy of language posits that linguistic truth is relative and dependent on the context and perspective of the speaker.