Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

Three states of body


Four types of speech

Origin and functions of each type of speech

On the tenth day of the second fortnight of the month Shravan of Samvat , Shriji Maharaj was seated on a cot in the Verandah near the room facing north in the Durbar of Shri Jiva Khachar at Sarangpur. He had put on all write cloths. Saints and the devotees from the different places were assembled before him. Then Nityanand Swami asked, "How can one realize that two other states are merged in the third state." Then Shriji Maharaj said, 'The enjoyment of Panchvishayas is possible only when the Jiva enters into a particular state of body, which may be the Jagrut Avastha, the Swapna Avastha or the Sushupti Avastha. The Jagrut Avastha has its source in the Sthiti Avastha of Vairaj Purush. Since this is a state of consciousness it is full of attributes of Sattva and has its location in the eyes. A Jiva who has knowledge of his body is known in this state as Vishvabhimani. With the consciousness of his body, the Jiva through the medium of ten Indriyas and four Antahkarans" enjoys according" to his Poorva Karmas the Panchvishayas like Shabda, Sparsh, Roop, Rasa and Gandh. However, in this waking state, the Jiva, if he comes under the influence of Rajas and experiences a sense of - promiscuity and in this state enjoys the Panchvishayas, his state of such waking is said to have merged in the dream state, even though apparently he seems to be in the waking state. Again, during the waking state, if the Jiva becomes oblivious of the outer envirnment and under the influence of fatigue and compunction, enjoys indiscriminately the Panchvishayas, his waking state becomes lost in the predominant influence of Sushupti or the deep sleep state which has its source in Tamas. The Swapna Avastha or the state of dream has its association with the Ufpatti Avastha or the state of creation of hiranyagarbha, and in full of Rajas. It's location is in Kantha. The Jiva in this state of Swapna is Taijasabhimani and. enjoys the Vasna Bhog according to his previous karmas, through the medium of subtle Indriyas and Antahkarans." When the Jiva, during this state of Swapna,. enjoys Vasanamaya Bhog with awakened consciousness, the waking state in said to be predominant in the dream state. And during this state when Jiva enjoys Vasanamaya Bhog in a mood of absolute obscurity and not conscious-about the worth or worthlessness of the objects enjoyed, it is the state of Sushupti, - predominant in the Swapna Avastha. The Sushupti Avastha is associated with the Pralaya Avastha-the state of Destruction of-Ishwara, the cosmic God. It is full of Tamas and has its location in the heart. Under the influence of this state, the Jiva becomes oblivious of the desire for enjoyment of the knowledge of such desires, of the ego of the doership, all of which fade off in the causal body. The Jivatma in the state of casual body is. known as Pragya, the intelletual self. Who remains fully absorbed in bliss emanating " from Sagun Brahman. During this state of S ushupti, if the sense of doership of Jiva surges out due to previous Karmas, such a state is called the dream state in the state of deep sleep. The knowledge of such bliss enjoyed in an introspective mood is called the waking state predominant in the-state-of-deep-sleep. This is how the two states a re involv ed in one state. The distinguishing faculty which imparts this knowledge of such different stages and inspires the Jiva to enjoy the fruits of Karmans in these states is described as Turya Pada. It is also known as Antaryami, Drashta, Brahm and Parabrahm.

Then again Nityanand Swami asked "How to know Para, Pashyanti, Madhyama and Vaikhari speech ?" Then Shriji Maharaj said, 'This is a great and subtle lopic. It is described in the eleventh Skandh of Shrimad Bhagwat, wherein Shri Krishna has explained this to Uddhavaji. During the time of creation, Lord Purushottam enters the thousand - petalled lotus which lies in the head of the Virat Punish and transmits through Akshar Brahm the divine sound. This divine sound travels through the Sushumna and spreads affluently in the Nabhikand of Virat. It again is propelled high up, from there along with Mahaprana-the vital airs-to enter the navel of Virat which was downwards. The. Nada or the divine sound which vibrated resonantly in the Nabhikand of Virat is called Para Vani or divine speech. This supreme sound is brought to seeding light by supreme God for creating the Vedas. It is in the form of flow of light.

This Para Vani which is in the form of Ardha Matra, a short (half) syllable, then travels and enters the heart of Virat and comes to be known as Pashyanti. From there again it is propelled into the throaght of Virat, where it assumes the name madhyama. And from the throat-as it comes out through the mouth of Virat, it is called Vaikhari'. As it surges out, it is converted into three distinct letters first sr, and *r meaning Aum and developed in to fifty two letters again and then comes out in the form of Vedas. This is how the four forms of speech function in the body of Virat.

Now listen to, how it function in the body of Jiva. Lord Purushottam resides as Antaryami in the Jiva, and is concomitantly associated with the Jiva, during th three states. When he incarnates on earth for the redemption of the Jivas, one who sings the praises of this Lord, enumarates the divine attributes of his divine abode, Lordship etc. narrates the divine episodes from his life and possesses the disting uishing knowledge of the entities of Atma and non - Atma and knows specifically the nature of Jiva, Ishwara, Maya, Brahm and Parabrahm, the speech with which he so sings and enumarates the praises of God is called Para Vani. The speech which distinguishes mundane objects and the Paich Vishayas and so enumarates them is called the Vaikhari Vani. The ambiguity that one experiences in distinguishing such material objects and Panchvishayas is expressed in Madhyama Vani. And the absolute confusion to distinguish such objects when expressed in speech is called Pashyanti Vani. The four forms of speech that are explained here are related to the four different types of descriptions that the Jiva gives out in his waking state. The forms of speech when the Jiva goes in to the drea m state or the deep sleep state are known only to one who has attained the state of Samadhi. For commoners it is a subject beyond their knowledge."

Thus Ends Vachanamrit : Sarangpur - 6.

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