Brahma Yamala Tantra - Pdf -4/20/2021
In other words, it says, where there is difference or division there must be a fundamental identity underneath it; else, each cannot relate to the other; and, each object in the world would be independent of, or unconnected to every other thing in existence.Each School Grammarians, Mimamsa, Upanishads, Tantra, Yoga, mythology etc offers its own understanding and explanation of the four levels of speech.These levels are variously explained as the varieties of speech that are said to be spoken either in four regions of the universe; or spoken by divine beings and humans; or as speech of the humans, animals, birds and creatures.
These four are even explained as four levels of consciousness. Only the wise who are well trained, endowed with intelligence and understanding know them all. As for the rest; the three levels remain concealed and motionless. Guhaa trini nihita nengayanti turiyam vaacho manushyaa vadanti. Rigveda Samhita 1.164.45). But it is its fourth element the Anusvara ( Brahma-bindu ) that leads from being to non-being; and, from the word to the silence beyond it. It is said; while the traditional three lines of Gayatri mantra can be grasped by reason, the fourth line, which is mystical in its import, and can be comprehended only through intuition. Its Rishi is Vimala; its chhandas is Turiya; its Devata is Paramatma; and, its objective ( viniyoga ) is liberation ( moksha ). The texts of several traditions speak of four levels of speech. In a verse that is almost identical to the one appearing in Rig-Veda Samhita 1.164.45, it mentions that the discriminating wise know of four quarters of speech. The four divisions of speech are explained as four states of consciousness. For instance; Sri Gauda-Paada, the Parama-Guru of Sri Sankara (the teacher of his teacher), in his celebrated commentary ( Gaudapada-karika ) on the Mandukya Upanishad while explaining his concept of Asparsha Yoga or pure knowledge, identifies the four levels of speech with the four states of consciousness: Vishva or Vaisvanara i n wakeful state ( Jagrat ); Taijasa in dream state ( Svapna ); Prajna in deep-sleep ( Shushupti ); and, Pranava AUM with Turiya, the fourth, the Absolute state which transcends all the three states and represents Ultimate Reality. He says, people use speech in a variety of ways to fulfil their roles and responsibilities in life. And, similarly, the animals, birds, creatures and objects in nature do use their own sort of speech to serve their needs. He then, while explaining these four levels or quarters of speech ( ani tani catwari itya atra bahavah), remarks that each School offers explanations ( bahudha varnayanti ) according to its own tenets ( sva- sva-mantanu-rodhena). Thus the Pranava along with three Vyahritis form the four quarters of speech. And, whatever that remains and transcends the other three is in Brahman (Tasya-mad-brahmana). Accordingly, the four divisions of speech are named by the followers of the various Schools of Grammar (vyakarana-matanus-arino) as: Naaman ( Nouns ), Akhyata ( Verbs ), Upasarga ( prepositions or prefixes ) and Nipata ( particles ). For Indian thinkers, language was primarily the spoken word or speaking itself ( vac ); while the written word, as a secondary aid, was only a coded-representation of the spoken word; but, without its nuances. Perhaps the most salient feature of ancient Indian linguistic culture was its concern for preserving the purity of the spoken word. Paninis Astadhyayi is also based on the sounds of spoken Sanskrit.
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