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An analysis of sabda and vak - part 2

Background

In the last part, my analysis was focused on vakypadiya(4). Reference to sabda and vAk are present in Vedas, Upanishads and Vedanta.

My point was that the pattern of expression of Universe and the pattern of expression of human speech is same.

Vakyapadiya that deals primarily with Human expression of speech and its grammar, that divides the human expression into three parts and fourth part as para, starts from the expression of Universe because the human expression is modeled on Universe's expression.

This pattern of expression is also mentioned in the Rg veda mandala 1 hymn 164.

Rg Veda Mandala 1 Hymn 164

The Rg Veda sloka of Mandala 1 Hymn 164 explains this expression of Universe. Even if one does not agree with the explanations provided by 'my analysis', I wanted to highlight the general flow of this sloka and highlight how vAk is the Universe's expression in vedas as much as human expression in vakyapadiya and other texts.

I have not translated all the slokas here. I have translated the slokas to highlight the flow.

Highlights from the Hymn


This Hymn describes the Universe as a deva yajna(3), a sacrifice. The Hotr is offering oblations into the Yajna. In this Yajna, the devas of Universe evolve.

Sloka 1

asya vÀmasya palitasya hotus tasya bhrÀtÀ madhyamo asty azanaH

tRtiyo bhrÀtÀ ghRtapRSTho asyÀtrÀpazyaM vizpatiH saptaputram



Translation
Of the expressions/emissions (vAmasya) of the burning (palitasya) by Hotr's, whose brother madhyama/in middle is lightning (azanaH) , third brother is agni (ghrtapRSTha), which makes visible (apazyam) the the seven children of vizpati.

Meaning
The expressions that come of the burning of oblations by Hotr, whose middle brother in the middle is lightning, third brother is agni, by which the seven putras of vizpati are seen.

Analysis
At the outset, the sloka talks of vAma (emissions), madhyama (in the middle), apazyam (visible), which when we connect with second sloka, will come to know that it is all about the Yajna in which Universe's beings evolve. These correspond with vaikhAri, madhyama and pazyanti of vakyapadiya.

My analysis
Palita is becoming burnt-up, getting grey-haired, old etc. ghrtapRSTha is one who has ghee at the back. It is agni.

This exactly describes what vakyapadiya describes in terms of Universe's expression. The outward are the expressions/vAma (vaikhAri) that come out of the yajna, the middle are the lighting up oblations (madhyama) and the third is the agni that makes visible/apazyam (pazyanti) the seven putras of Vizpati.

viz-pati means one who enters (viz) as the Lord. Lord of the people or home or tribe. Agni is called viz-pati and is also the grhtapRSTha.

This vizpati, agni, produces seven children. Agni produces light and heat. The heat is in six forms (2). Hence vizpati has seven children, one form of light and six forms of heat.

Agni brings out, makes visible the light and heat. That is pazyanti. The oblations get lighted up because of the light and heat of Agni. That is madhyama. Out of this sacrifice, expressions are emitted, which is the vAma

***
Since there is a limitation of 20000 characters, for the slokas in between, please refer to
http://vedabhasya.blogspot.com/2018/09/an-analysis-of-sabda-and-vak-part-2.html
***

Sloka 42


tasyÀH samudrÀ adhi vi kSaranti tena jIvanti pradizaz catasraH

tataH kSaraty akSaraM tad vizvam upa jIvati


Translation

That (tasyAH) samudra extremely drips/descends/flows (adhi vi ksaranti) by that (tena) they live (jIvanti) four regions (pradiza catasraH). That way (tataH) comes the akSara on which (tad) the Universe (vizva) lives/subsists (upajivati).


Meaning
That samudra extremely drips/descends/flows in four regions by that they live (life evolves). That way comes the akSara on which the Universe susbsists.


Analysis

It's clear that the sloka is talking about the universe's expression and origin.



My analysis

Sam-udra means 'udra together'. 'udra' actually means 'oscillating', 'flowing' (dra) etc. Ocean is samudra because waters are always oscillating and/or flowing.



Samudra actually means all the oscillations together.



All the oscillations together are divided into four regions, by which the living beings evolve. That's how the akSara, the indestructible basic syllable comes up, based on which all the beings of Universe live.



akSara is the 'atom'. Atom is the basic akSara on which Universe subsists.



As we have been seeing in this sloka, the sloka is about evolution of atoms from protons, nuetrons and electrons.

Sloka 43


zakamayaM dhUmam ÀrÀd apazyaM viSuvatÀ parae nÀ vareNa

ukSÀNam pRZnim apazanta vIrÀs tÀni dharmÀNi prathamÀny Àsan


Translation
Smoke/Mist/Vapour (dhumam) arising from excrement/last/left out (zakamayam) is bestowed/given.(ArAt) apazyaM, viSuvata, para are not (not) by 'vara' (vareNa). The dharma is seated (Asan) first (prathamani) on those that are seen (apazanta), variously sprinkled (prznim uksanam), that cry loud/express themselves (vi-rAs).

Meaning
Smoke/Mist/Vapour arising from the last/left out is direct/bestowed/given. apazyaM, viSuvata, para are not by exposition (not exposed). The dharma is seated first on those that are seen (apazyam) crying loud/vibrating, variously sprinkled.

Analysis
This translation is different from the way Griffith translates. But I think this is the right translation. Griffith was somehow trying to map this to some social aspect. I see this in the light of vakyapadiya.

Again this sloka talks about the three divisions of expression and the left out expression.

My analysis
rAs is crying loud or expressing loud. virA are those that express themselves loud in action or in words. They are the 'brave' and hence the 'hero'.virAs is that vibrate/cry loud.

vara is that is exposed and hence circumference or environing or boon that is exposed to a seeker. na varena means that is not exposed.

rAt means that is bestowed/given. ArAt are those that are exposed.

In the last sloka we saw the Sam-udra divides into four regions. What are the four regions..?

The three regions of apazyam, visuvata and para are not exposed. Whatever that arises from the left out/excrement, zakamayam, is direct or bestowed. This is the fourth region.

The dharma, the laws of the Universe gets seated first on those that are seen first (apazyam). visuvata means 'in the middle' or 'madhyama' as vakyapadiya says.

zakamayam is vaikhAri, visuvata is madhyama, para is para and apazyam is pazyanti in vakyapadiya.

Sloka 44


trayaH kezina RtuthÀ vi cakzate saMvatsare vapata eka eSÀm

vizvam eko abhi caSTe zacIbhir dhrÀjir ekasya dadRSe na rUpam



Translation
Three (trayaH) appear (caksate) with keza (keza) at the due time (rtutha), one (eka) is shaved off (vapata) the complete time (samvatsare). One part (eko) of universe (vizvam) is recognized (casta) by the power of speech (zacibhir). Sweep/Force (dhrAji) of the one (ekasya) is seen (dadrza) not the form (na rupam).



Meaning
Three appear with keza at the due time, one is shaved off the complete time. One part of universe is recognized by the power of speech. Sweep/Force of the one is seen not the form.

Analysis
This sloka talks again about the Universe's expression.

My analysis
Of the four regions that was talked about the in previous sloka (para, apazyam, visuvata and zakamayam), three appear with keza and one is completely shaved off.

The one completely shaved off is para as it is without expression. It is the silence beyond the zabda. The other three are expressed.

We saw in the previous sloka, the laws of the Universe, the dharma is first seated on the those that are seen (apazyanta).

One part of the Universe, the zakamayam (vaikhari in vakyapadiya) is recognized by the power of expressions.

One part of the Universe, visuvata, is recognized not by its form, but by its force/impulse/sweep.

Thus there are four regions of expressions of Universe.

apazyam on which the laws of universe is first seated.

Para that is completely shaved off. The silence.

zakamayam that which is direct (directly observed) and is recognized by power of expression/speech.

visuvata that which is recognized not by form, but by its force/sweep.

Sloka 45

catvAri vAk parimitA padAni tAni vidur brAhmaNa ye manISiNah

guhA trINi nihitA na igGayanti turIyAm vAco manuSyA vadanti
Translation
Fourfold (catvari) is vAk limited (parimita) with the pada/foot/shelter (padAni). Those (ye) brahmanas who are (ye) intelligent (manisinah) know (vidur). Three (triNi) settle down (nihita) they not move (na iggayanti) becomes hidden (guha), manuSya speaks (vadanti) the one-fourth (turiyam) of the vAca.

Meaning
ManuSya speaks/talks about one-fourth of what is expressed in the Universe. Three are hidden to them. Only intelligent brahmanas know the three.

Analysis
What normal manuSya talks of is only one fourth of what is expressed in Universe. Only intelligent manusya know the hidden three.

My analysis
Of the fourfold expressions, the zakamayam, the left-out, what is visible, is only what manuSya know. It has rupA. They can talk about that only.

The other three settle down, becomes hidden from their view. Only intelligent people know about it.

Sloka 46

indram mitraM varuNam agnim Àhur atho divyaH sa suparNo garutmÀn

ekaM sat viprÀ bahudhÀ vadanty agniM yamam mÀtarizvÀnam ÀhuH


Translation
It is said as Indra, mitra, varuna, agni and then the divine suparna garutmAn. One truth, the wise speak of many, it is said agni, yama and matarizvan.

Meaning

It is said as Indra, mitra, varuna, agni and then the divine suparna garutmAn. One truth, the wise speak of many, it is said agni, yama and matarizvan.



Analysis

What manuSya talks of as Indra, mitra, varuna, agni, divine suparna, garutman are all whatever that is expressed. The other three are hidden from manuSya and only the knowledgeable know.


This clearly says the vAk referred is about the Universe's expression.

Summary of My Analysis

In the Universe's Yajna, Agni is the vizpati, the ghrtapRSTha that makes the seven children of Agni visible (apazyam, pazyanti). The light and six forms of heat (the seven children of agni) that becomes visible lights up the 'oblations' in the Yajna. This is the madhyama, which does not have a 'rupA' but is perceived by this force/sweep (dhrAji). The burnt-up oblations are the expressions. They are the vAma, the emissions or the left out or the 'leaves', the zakamayam.



Beyond them is the para, which is shaved off. The silence beyond the three regions of sabda covered by 'hair'.



The light and six forms of heat are carried primarily by the electrons of atom, which is the akSara on which the Universe subsists. All matter and beings are made of this akSara, the atom.



The electron clouds are the pitara, the sky, the dyaus. They are subjected to weak-force field (trinabhi cakram/sudarshana cakram) and driven by azva, the electromagnetic force-field.



The nucleus also carries the seven children. It is the 'gAva', the mother, formed of seven vector force-fields (saptacakra) which are 3 color force-field, 1 upquark field, 1 downquark field, one weak force-field on positive quarks and 1 weak force-field on negative quarks. These seven unite together and form the nucleus which also carries the seven children of Agni.



That is thermal energy of atom is carried by electrons and nucleus.



Indra, the proton binding energy and Soma, the strong interaction, form the two-birds of the tree, of which one consumes the delicacy, which is the proton. The other is neutron which just observes.



Sam-udra means always oscillating (hence ocean is Samudra). The oscillations are divided into four quarters. Zakamayam, viSuvata, para and apazyam.

apazyam on which the laws of universe is first seated.

Para that is completely shaved off. The silence.

zakamayam that which is direct (directly observed) and is recognized by power of expression/speech.

visuvata that which is recognized not by form, but by its force/sweep.

Only the knowledgeable know the four parts. What normal manuSya knows is the fourth part which is expressed. That fourth part they call Indra, agni, mitra, varuna etc, actually which are all just one part.

Thus the vAk referred to here, is the expression of the Universe as vakyapadiya talks of vAk as the expression of human beings as well as Universe.

So the model of Universe's expressions and human expressions are same.

Summary of Analysis

Often, the sloka 1.164.45 is quoted standalone to indicate that it talks of human expression. But the entire 1.164 hymn talks of Universe's expression.

But the most important slokas are 1.164.45 and 46.

In 45, the sloka says 'manuSya speak of the fourth part, the three parts are hidden, intelligent of the brahmanas know that vAk is of four parts".

In 46, the sloka says"They speak of Indra, varuna, Mitra, Agni, suparna garutman. The one sat is spoken of as agni, yama, matarisvan".

If one looks at 45 and 46 together, it is clear that what the manuSya speak of is about Indra, agni, varuna, mitra which are the expressions of Universe. The sloka says manuSya do not know of the three parts hidden, the fourth part which has Indra, mitra, agni, varuna is what is spoken of. Only the intelligent of them know that there are three parts hidden.

But often people quote 45 as stand-alone and claim the fourth part referred to in sloka 45 is fourth part of human expression.

To dispel any doubt, I translated from sloka 1 and in particular from Sloka 42 which makes it amply clear that the fourth part that manuSya speak of is not human speech, but the Universe's expression.

More to come


Sabda and vAk in Upanishads

References

1. http://vedabhasya.blogspot.com/2018/01/aditya-hrdayam-part-56-fields-and.html

2.http://vedabhasya.blogspot.com/2018/02/the-stories-of-ganesha-and-karthikeya.html

3.http://vedabhasya.blogspot.com/2018/09/the-pancha-maha-yajnas.html

4. http://vedabhasya.blogspot.com/2018/09/an-analysis-of-sabda-and-vak-part-1.html

-TBT
 

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