Sabda are simply oscillations. Sabda at first is para. Sabda exists in AkAsa.
In Universe’s expression AkAsa is the cosmic space, the vacuum. In Human expression, AkAsa is the sky filled with atmosphere/air.
In Universe’s expression, para form of Sabda are the quantum oscillations in the vacuum.
In Human expression, para form of Sabda are vibrations of air molecules ever present.
From the shelter of para, three divisions of expressions (vAca) happen. Pazyanti, madhyama and vaikhAri.
In human expression
- pazyanti are thoughts (basis of information/knowledge) that arise to produce a sound. It is a hidden expression first part of vAca.
- The thought then activates certain forces and causes some interactions. For eg it makes prAna to go upwards towards vocal chords, compress/expand them. This activation of vocal chord itself is another hidden expression and second part of vAca. This is madhyama.
- From the vocal chords then sounds are produced by changing the vibrations of air molecules. This changing vibrations of air molecules is the expression that manifests and is the third part of vAca. This is vaikhAri.
In Universe’s expression
- pazyanti are quanta of force-fields (basis of entropy/information content in Universe). They are hidden expression. More precisely it is the quanta of unified/undifferentiated force-fields, which appear first and from which other force-fields separate out (say Unified force-field of Strong, weak and electromagnetic).
- madhyama are interactions between force-fields and particles (Soma is strong interaction, Apa is electromagnetic interaction) (1). They are also hidden expressions.
- vaikhAri are the particles that are expressed outwardly like protons, electrons, neutrons, atoms, elements, compounds etc..The are manifesting expressions.
vAg – The four-fold form
The four-fold form from Para, pasyanti, madhyama and vaikhAri is called ‘vAg’. All of these are made of oscillations, sabdas. Para, Pasyanti and madhyama are internal and hidden. vaikhAri alone is expressed.
vAk in Brhadharanyaka Upanishad – Chapter 4.1
janako ha vaideha āsāṃcakre, atha ha yājñavalkya āvavrāja
taṃ hovāca, yājñavalkya kimarthamacārīḥ, paśūnicchan, aṇvantāniti
ubhayameva samrāḍiti hovāca
Translation and Meaning
Aum. Janaka, Emperor of Videha, took his seat, when there came Yājñavalkya. Janaka said to him, ‘Yājñavalkya, what has brought you here? To have some animals, or to hear some subtle questions asked?’ ‘Both, O Emperor,’ said Yājñavalkya.
yat te kaścid abravīt tacchṛṇavām eti; abravīnme jitvā śailiniḥ, vāg vai brahma iti;
yathā mātṛmān pitṛmān ācāryavān brūyān, tathā tacchailir abravīd vāg vai brahma iti,
avadato hi kiṃ syāditi;
What that (yat te) someone (kazcit) said (abravit), let me hear it (tac zrnavam eti);
Jitvan silina said to me (abravin me) ‘vAg/expressions/speech vai brahma iti(are the brahman)’
As (yatha) one with mother, father, acharya says (bruyan), Son of silina has said vAg (expressions/speech) vai brahma iti (are the brahman)
One that cannot express/speak (avadato) what is it..(kim syat iti)?
Yajnavalkya says” What that someone said, let me hear it”
Janaka says “Jitvan silina said to me ‘vAg/expressions/speech are brahman'”
Yajnavalkya says “As one with mother, father, acharya says, Son of silina has said vAg (expressions/speech) is the brahman”
Yajnavalkya then asks “What about one that cannot/does not express (avadato)..?”
Does that mean there is no brahman in it..?
abravīttu te tasya Ayatanaṃ pratiṣṭhāṃ
na me abravīd iti;
ekapād vā etat samrāḍ iti;
sa vai no brūhi yājñavalkya
Yajnavalkya says “Did he say (abravit tu) of its (tasya) residence/spread over (ayatanam), where the residence is situated (pratistham)” Janaka says ‘did not (na) tell me (abravid me)” Yajnavalkya says “samrAt, one-quarter (eka pAda) is all this (etat)” Janaka says “Tell (bruhi) about that (sa vai na) Yajnavalkya”
Yajnavalkya says “Did he say of where it is spread-over and where it is situated”
Janaka says ‘he did not say”
Yajnavalkya says “samrAt, one-quarter is all this”
Janaka says “Tell about that Yajnavalkya”
Yata is restrained. ayata is un-restrained/spread over. Ayatanam is where something is spread-over. It is ‘home’, residence etc.
vāg eva āyatanam, ākāśaḥ pratiṣṭhā, prajña etyenadupāsīta;
kā prajñatā yājñavalkya
Yajnavalkya says “All this manifests only in one quarter”. So Janaka asks him to say more about it.
Three quarters are Purusha and is invisible. The entire Universe and the brahman manifests only in one quarter.
Yajnavalkya says “vAg is (eva) residence (ayatanam) of brahman. vAg is situated(pratistham) in AkAsa, the empty space or vacuum. vAg is invoked (upasita) as prajnA” .
Janaka asks “what (ka) prajna”..?
Yajnavalkya says “All this manifests only in one quarter”. So Janaka asks him to say more about it.
Three quarters are Purusha and is invisible. The entire Universe manifests only in one quarter.
Yajnavalkya says “vAg is residence of brahman. vAg is situated in AkAsa (the empty space or vacuum). vAg is invoked as prajnA (of the Universe)” .
Janaka asks “what prajna”..?
vāgeva samrāḍiti hovāca
vācā vai samrāḍbandhuḥ prajñāyate, ṛgvedo yajurvedaḥ sāmavedo’tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭaṃ hutamāśitaṃ pāyitam, ayaṃ ca lokaḥ, paraśca lokaḥ, sarvāṇi ca bhūtāni vācaiva samrāṭ prajñāyante;
Yajnavalkya says “vAg is prajna, samrAt” . Yajnavalkya says “samrAt, vAca (the four-fold expressions) recognize (prajnayate) bandhu. Rg, yajur, sama, atharvana vedas, angirasa, itihasa, puranas, vidya, upanisad, slokah, sutra, anuvyakhya, vyakhya, oblations offered in sacrifice (hutam), that which is drunk (payitam), this world (ayam ca loka), other worlds (parazca loka), all the matter/beings (sarvani bhutani), vAca, samrAt, they recognize/distinguish (prajnayante).
Yajnavalkya says “vAg samrAt”
prajnA is the first of the knowings. prajna, in beings, is the consciousness that gives the ability to distinguish/recognize. prajnAyata means to distinguish, to recognize (as say in a pitch dark environment)
Yajnavalkya continues to explain, why vAg is prajnA of Universe.
Yajnavalkya says “samrAt, vAca recognizes/distinguishes its bandhu (relatives). Rg, yajur, sama, atharvana vedas, angirasa, itihasa, puranas, vidya, upanisad, slokah, sutra, anuvyakhya, vyakhya (all types of information content/entropy), oblations of the sacrifice, whatever is drunk (all types of interactions), this world, other worlds, all the matter/beings (all that are explicitly expressed) are recognized /distinguished by vAca”
Since it is vAg that recognizes/distinguishes all the information content, interactions and explicitly expressed matter forms, vAg is the prajnA of the Universe.
vāgvai samrāṭ paramaṃ brahma; na enaṃ vāg jahāti,
sarvāṇyenaṃ bhūtāny abhikśaranti,
devo bhūtvā devānapyeti,
ya evaṃ vidvān etad upāste
Yajnavalkya says “samrAt, vAg is completely (paramam) brahman, brahman never (na) leaves (jahati) vAg. All the bhutas/matter (sarvany enam bhutany) they exude/drip (abhiksaranti) from vAg. Brahman is dissolved/merged (apyeti) in all the devas/energies that manifest (as matter and beings). This is which the learned (vidvan) invokes/worships (upaste)”
Yajnavalkya says “samrAt, vAg is completely brahman, brahman never leaves/gives up vAg. brahman always resides in vAg. All the bhutas/matter they exude/drip from vAg. Brahman is dissolved/merged in all the devas/energies that manifest (as matter and beings). vAg is which the learned invokes/worships in them”
Janaka says ‘Jitvan shilina’ told him vAg is brahman. Yajnavalkya poses a simple question. If vAg is brahman, what about those that does not express.?
He then goes onto differentiate vAg and brahman. brahman resides in vAg, but not just in vAg. It resides in prAna, cakSur, zrotram, hrdaya and manas also. (This comes in other slokas that follow this).
vAg and brahman manifest only in one quarter of the Universe. vAg is situated in AkAsa. brahman, the evolution, resides in this vAg, never leaves it.
brahman, the evolution propels vAg to move from para to pazyanti, madhyama, vaikhAri. This results in different types of expressions.
Thus vAg (in which brahman, the evolution resides) distinguishes/recognizes different types of basic information (Veda, Upanishads, Sloka Sutras), different types of interactions (matter that is sacrificed called huta, pAyitam, which are drunk like Soma, Apa, madhu, amRta), different types of lokas (this world, other world and all their matter/beings). All the matter in this universe drip/exude from the vAg. brahman, the evolution is dissolved in all the matter and energy that manifests from the vAg.
prajna, the first knowing of beings, gives the capability to distinguish objects and between objects. vAg, the four fold expression with brahman, gives Universe (and humans), the capability to distinguish between and amongst information, interactions and all externally expressed matter/beings.
Hence vAg is prajna.
Pattern of Universe and Human expression
The concept of vAg is prajna leads to definition of a pattern for vAk, the four-fold expression in terms of prajna across human and Universe’s expressions.
The external gross/sthula manifestation, like expression of speech in human beings, expression of atoms/elements/compounds in Universe is vaikhAri. As said in Rg veda Mandala 1 hymn 165, it is the part of the Universe’s expression that manuSya know/talk about.
In terms of prajna, it is ‘external’ expression of prajna, ‘bahisprajna’.
Internal manifestation of desires/forces, like activation of vocal chord in human expression, interaction of particles and force-fields in Universe’s expression, but without any external action/manifestation is madhyama. As said in Rg Veda Mandala 1 hymn 165, it is one that is known by dhrAji (force/sweep) and not by the ‘rupA’.
In terms of prajna, madhyama is like a dream in sleep where desires are expressed, but not externally acted upon. (svapnasthana antah prajna – inside the locality of dream, where desires are expressed, not acted)
Just thoughts (basis of information) and no manifestation of desires/forces (no interactions), like thoughts that arise in human beings to produce sound or ‘quanta’ (particle manifestation) of unified/undifferentiated force-fields, from which other force-fields separate. As said in Rgveda mandala 1 hymn 165, it is the ‘apazyam’ on which the laws of universe/dharma operate at first.
In terms of prajna, pazyanti is like a good sleep in which not even desires are expressed as dream, but thoughts remain.(ekibhuta prajna, unified/undifferentiated prajna)
No thoughts, only consciousness, like quantum oscillations of vacuum or oscillations of air molecules for human speech, the sabda that is beyond the realm of human speech or Universe’s expression. As said in Rgveda mandala 1 hymn 165, it is the region that is shaved off.
In terms of prajna, para is sarva-jna, the consciousness that knows everything, that gives rise to everything from thoughts, sleep, dreams and expressions.
More to come
vAg and Aum – Mandukya Upanishad
More posts by this author:
- An analysis of Sabda and vAk – Part 7
- An analysis of sabda and vAk – Part 4
- An analysis of sabda and vAk – Part 10 – Finale
- An analysis of sabda and vAk – Part 6
- An analysis of zabda and vAk – Part 1