Vakyapadiya 1.42

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To analyse the differentiated symbols and the changing process of

linguistic use, the Vakyapadiya distinguishes three levels of

expression.

 

 

1.142

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vaikharyA madhyamAyAsh ca pashyantyAsh cai 'tad adbhutam .

aneka-tIrtha-bhedAyAs trayyA vAcaH paraM padam ..

 

vaikharyAH(of 'vaikharI') madhyamAyAH(of 'madhyamA') ca(and)

pashyantyAH(of 'pashyantI') ca(and) etat(this)

adbhutam(amazing, confounding) .

aneka(many)-tIrtha(crossing over)-bhedAyAH(of difference)

trayyA(of threefold) vAcaH(of word)

paraM(ultimate) padam(standing place, standpoint) ..

 

The word that's spoken is threefold.

It consists of 'vaikhari',

of 'madhyama' and 'pashyanti'.

And it has many different ways

of crossing over differences.

But where it ultimately stands

must be amazing to the mind.

[it's only reached where mind, confounded,

has completely disappeared.]

 

 

From 1.142 vritti

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[1]'Elaborated' speech, called 'vaikhari'

is jointly known, concertedly

with others who are listening.

It is the form that's heard

through its objective sound --

particular, restricted to each case.

Connected, it thus touches upon

other things, which make it

liable to be interpreted.

 

It is articulated variously,

through varied syllables

and other ways that colour its

expression -- both in well-established

modes and in formations that

have come to be degenerate.

That is the case when it is

manifested in an axle spinning

round, or in a drum, or in

in a flute or a stringed instrument.

 

Its differentiation thus

is spoken of as infinite --

beyond all measure and compare.

 

[2]But there's another form of speech,

called 'madhyama' or 'in between'.

Its sitting place is back within.

 

As it appears, it's a succession

of replacing states -- with each

restricted to a passing moment,

and the whole successive process

made of nothing else but mind.

 

However, that must go together

with the subtle functioning

of energy that is expressed

in all activities of life.

 

And here, there is a mode in which

succession gets to be withdrawn.

For, as succession manifests,

it's just a wrapping that's put on.

This is what some would say of it.

 

[3]But where succession is withdrawn

what there remains is being, in

the absence of all differences.

There, all succession is contained,

at rest, in the unmanifested

potency of 'pashyanti' --

the principle of 'seeing' that

is manifested in all speech.

 

That is continual activity --

found in complete absorption

where it stands, returned within.

It is just that which is obscured,

in itself completely pure.

In it, all form is known contained,

all form is utterly dissolved.

No made-up form can there appear.

 

It comes into appearance by

dividing objects from each other,

by connecting them together,

and at last when each of them

has come to peace in which they all

are finally and utterly dissolved.

 

It's thus that it may be described --

seen differentiated forth,

beyond all measure and compare.

 

Concerning this variety,

in all transacted usages

and states of manifesting speech,

there is an established distinction

of right use from wrong. As some

would say, that is the motivating

force which drives our human

cultivation and development.

 

But here it must be understood

that pashyanti -- in its own seeing

mode -- is utterly unmixed

and unconfused, untouched by all

corrupted use. It is itself

beyond all usage in the world.

 

Just what it is may be approached

through the analysis of speech,

attaining to the truth of knowing.

Or through yoga, joining back

into the primal source of speech.

 

It is thus spoken of by some

who follow what has come from it....

 

For original Sanskrit and translation method see:

http://www.advaitin.net/Ananda/VakyapadiyaExcerpts.pdf

 

 

This threefold distinction of speech levels corresponds to the

Advaita Vedanta triputi (triad) of see-er, seeing and the seen. (An

indication of this correspondence has already been given at the end

of a previous posting, on Vakyapadiya 1.86.)

 

1. What's seen are differentiated objects that form elaborated

structures in a world of outside space. Vaikhari is the most

superficial level of speech, which is seen articulated into this

elaborately structured world.

 

2. For this world and its objects to appear, they have to be

experienced through a process of seeing that occurs in each person's

mind, where changing states replace each other in the course of

passing time. Madhyama is that intermediate level of speech,

appearing to us mentally, in the succession of momentary states which

come and go in mind.

 

3. For anyone to know a succession of replacing states that never co-

exist, there has to be an underlying consciousness -- which stays on

present through the change of states, so as to know their comings and

their goings in the course of passing time. Pashyanti is that depth

of knowing which stays present underneath, while changing states of

mind show a variety of different objects in the world.

 

Reflecting back from world and mind into that depth of knowing,

consciousness is found unmixed with any differentiated objects or any

changing states of mind. There, underneath all changing show, knowing

is completely pure. That is knowing in itself, the only true see-er,

from where all mind and world are known.

 

From there alone, all changing states of mind arise, expressing

meaning in the show of different objects and their usage in the

world. That knowing in itself stays utterly beyond corruption, as it

inspires all our human cultivation and correction of usage that is

found to need improvement.

 

Ananda