LalithA SahasranAma [366] ParA

[Guest guest]

Since the power of expression depends upon the correspondence of the

words and their meanings, as the unconditioned Brahman also is

included in the sound [sabdabrahman] when then Brahman indirectly

[laksana] indicate [as the VedAntins say] by the words "Existence.

Etc."? Because the words which are the physical forms of speech

[vaikhari] only express [identify] the physical form of Brahman [the

VirAt] an ddo not correspond to the pure [unconditioned] Brahman.

Thus replying he divides speech [into four forms].

 

The following should be noted. During Pralaya when the actions

[karmans] of beings about to be manifested are not yet ripe, the

Brahman, bound by mAyA and by those actions [karmAbhinnamAyA lit.

mAyA itself in the form of actions] is called ghanibhUta [the

congealed one].

 

When, in course of time, the actions begin to ripen and the former

state of unripeness desappears, that state is called vicikrisA

[longing for action]. At the moment of ripeness, when the

modification of mAyA appears, Brahman, endowed with mAya in the form

of ripened actions, is called avyakta [unmanifested]. Hence

creationis attributed in the Smrtis to the avyakta :"O best of twice-

born, from that is sprung the avyakta with the three qualiteis."

That [avyakta], as it is the sprouting root of the universe, is

termed as the kAranabindu [the cause, dot]. The PrapaNcasAra

says, "That Intelligence, the congealed one, desirous of action,

attains the state [of kArana-] bindu" From this kAranabindu procceds

in order the kAryabindu [effect dot]. From the latter nAda [sound];

thence the bija; thus the three came into being. These [three] are

also called by the words [the supreme], subtle [sUksma], and

physical [sthUla]. In their nature they partake respectively of

intelligence [cit], combined intelligence and non-intelligence

[cidacit], and of non-intelligence [acit]. So the RahasyAgama

says, "That bindu [the cause dot] when in the course of time it

sprouts, become three. Its three divisons are gross, subtle and

supreme. These are called, bindu, nAda and bija." These four,

including the kArana-bindu in their divine aspect [adhidaivata] are

avyakta, Isvara, Hiraanyagarbha and VirAt, also the four Saktis,

namely sAnta, VamA, JyesthA and Ruadri, and also AmbikA, IcchA,

JNAna, and KriyA. In the elemental aspect [adhibhUta] these are the

four seats, namely KamarUpa, Purnagiri, Jalandhara and OdyAna. So

the NityAhrdaya says.

 

In the bodily aspect [adhyAtma] the Karanabindu resides in the

MulAdhAra and is known by the words sakti, pinda [mono-syllabled

mantra], Kundalini, etc. The AcArua [Laghustave, v. 1] says by the

following words about the Kundalini : "There is a sakti called

Kundalini, having known her who is ever engaged in the work of the

creation of the universe, a man never again enters his mother's womb

as a child [ie he has no samsAra]" This is the kAranabindu in its

non-differentiated condition. When it sprouts in order to create the

three, namely kAryabindu, etc, then the unmanifested sound called

Sabdabrahman [brahman word] arises in it. It is said also, "from

this differentiation of that [kAraba ] bindu comes the unmanifested

sound, that sound is termed as Sabdabrahman by those learned in

sound."

 

This sound, since it is one with the Karanabindu and is therefore

all-pervading, yet first appears in the MulAdhAra of persons by the

power of air acted upon by the effort of manifestation. It is

said, "in the MulAdhara in the body the air first appears, that air

acted upon by the effort of a person desiring to speak, produces the

all-pervading Sabdabrahman." That Sabdabrahman which is in the

kAranabindu, when it is manifested remaining motionless [nispanda]

in its own place, is called parA speech.

 

The same [sabdabrahman], produced by the same air proceeding as far

as the navel, joined with the reasoning intellect [Manas],

possessing the nature of the manifested Karyabindu with simple

motion [sAmAnyaspanda] is named pasyanti speech.

 

Next the same [sabdabrahman], produced by the same air proceeding as

far as the heart, joined with the determining understanding

[buddhi], in the manifested nAda, endowed with special motion

[visesaspanda] is called madhyamA speech.

 

Next the same [sabdabrahman], produced by the same air, proceeding

as far as the mouth, developed in the throat, etc, in the form of

articulation, capable of being heard by the ears of other's

possessing the nature of the manifested bija, with the universal

motion [spastatara] is called vaikhari speech. It is explained by

the AcArya :"That [sound] which first arises in the MulAdhAra is

called ParA, next the pasyanti; next when it goes as far as the

heart and is joined to the understanding [buddhi] it is called

madhyamA; and the full manifestation is vaikhari; … Thus,

articulated sound is produced by air. " The NityA Tr also says, "The

parA form arises in the MulAdhAra produced by air; the same [air]

rising upwards, manifested in the SvAdhisthAna, attainsthe pasyanti

state. The same slowly rising upwards and manifested in the

AnAhanta, united with the understanding is termed madhyamA. Again

rising upwards appearing in the Visuddhi and comes out from the

throat is vaikhari" Thus, though there are four kinds of speech

gross minded men who do not understand the first-three, name parA,

etc think speech to be vaikhari alone. The Sruti says, "Hence men

think that alone to be speech with is imperfect" That is to say

imperfect by not possessing the first-three forms. Another Sruti

also [Rg. Veda, I. 164. 45] :"Four are the definite grades of the

speech; those BrAhmanas who are wise know them: three are deposited

in secret and motionless; men speak the fourth grade speech."

 

The SU. Sam {IV. 4. 23] also says, "Apada the motionless

[sabdabrahman] becomes pada [the four forms of speech] and pada may

become apada. He who knows the distinction between pada and apada,

he really sees [ie himself becomes Brahman]."

 

Thus by the Srutis and Smrtis it is concluded that the word tat has

four division [parA etc]. The characteristic, of the words [pada]

according to Gautama [sutra; II.2.60] is, "The pada is that which

has a termination. Panini also [sutra, I4. 14]: "That which ends in

sup 9nominal0 and in tin 9verbal0 is called pada" Again the sup

[termination] has four divisions.

 

Even the word tat in the parA form only denotes the unmanifested

form [avyakta, the cause of parA etc.] which has the three

qualities, and does not indicate the unconditioned Brahman which is

above that [avyakta]; how can the word tat in the vaikari form

indicate Brahman? It does not. But even if the word tAdAtmaya

[identity] has the power to denote [brahman] yet the word tat can

only indicates it indirectly.

 

Or parA [highest]: she is called ParA because she is the highest of

the three [lower] speeches: The TripurAsiddhAnta explains the word

parA by different ways. "As she is pleases with ParAnandanAtha [ a

guru] she is called ParA: As she is celebrated in the work called

ParAnanda, she is ParA, and as she is the supreme source of grace,

she is ParA. Thus Sambhavi is called ParA.

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry

[Guest guest]

"ParA [denotes the] "Ultimate.' Here it means SrI-LalitA as the

ultimate form of VAgdevI. Sabda-Brahman or VAk has four forms:

 

(1) VaikharIsabda. This is the grossest form, being the one [in play]

when you speak out the letters;

 

(2) MadhyamA [is] next in the order of subtlety, where letters are

whispered without sound;

 

(3) PasyantI is still subtler, where the organs of phonation are not

active, but the letters are pronounced mentally; and

 

(4) ParA-VAk is the will that creates the three previous forms of

Sabda, which is therefore the cause of all Sabda.

 

It also implies that, since all Sabda denotes names, ParA is the

Avyakta or undifferentiated Power that creates all names, which is SrI-

LalitA Herself."

 

- Dr. C. Suryanarayana Murthy, Commentary, 1962

 

 

 

, "NMadasamy" <nmadasamy@s...>

wrote:

>

> Since the power of expression depends upon the correspondence of the

> words and their meanings, as the unconditioned Brahman also is

> included in the sound [sabdabrahman] when then Brahman indirectly