Sarangpur-6

Two States within Each State; The Four Types of Speech

On Shrāvan vadi 10, Samvat 1877 [2 September 1820], Shriji Mahārāj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jivā Khāchar’s darbār in Sārangpur. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Nityānand Swāmi asked a question, “How do the two other states stay within each of the three states?”

Shriji Mahārāj replied, “That in which the jivātmā dwells when it indulges in the vishays is known as a ‘state’. There are three types of states: waking, dream and deep sleep.

“Of these, the waking state is the result of the sustenance state of Virāt-Purush. It is full of sattvagun and is located in the region of the eyes. In that waking state, the jivātmā is known as ‘vishwābhimāni’. Moreover, with the consciousness of its sthul body, via the ten indriyas and the four antahkarans, the jivātmā appropriately and with discretion indulges in the pleasures of the external vishays according to its past karmas. This is known as the waking state, wherein sattvagun is predominant.

“Now, if within that waking state the jivātmā indulges in the pleasures of the external vishays inappropriately due to some misconception, then that is known as the dream state within the waking state. If in that waking state, the jivātmā indulges in the pleasures of the external vishays without discretion due to sorrow, fatigue, etc., then that is known as deep sleep within the waking state.

“The dream state is the result of the creation state of Hiranyagarbh. It is full of rajogun and is located in the region of the throat. In that dream state, the jivātmā is known as ‘taijasābhimāni’. With the consciousness of its sukshma body, via the indriyas and antahkaran, the jivātmā indulges in pleasurable and miserable vishays - which are transient - according to its past karmas. This is known as the dream state, wherein rajogun is predominant.

“If within that dream state the jivātmā knowingly indulges in the pleasures of the transient vishays with discretion and awareness, exactly as it does during wakefulness, then that is known as the waking state within the dream state. However, if in that dream state the jivātmā, due to sluggishness, does not recognize those transient vishays which it experiences, then that is known as the state of deep sleep within the dream state.

“The state of deep sleep is the result of the dissolution state of ishwar. It is full of tamogun and is located in the region of the heart. When the jiva is in that state of deep sleep, the vruttis of the indriyas and the antahkaran, the desires for the pleasures of the vishays, as well as its sense of knower-ship and doer-ship all become merged in the kāran body. When the jivātmā, which has the consciousness of its kāran body - known as ‘prāgna’ - remains fully absorbed in the bliss of sagun Brahma in the form of Pradhān-Purush, then that is known as the deep sleep state - wherein tamogun is predominant.

“If within that deep sleep state a sense of doer-ship develops due to the impressions of one’s karmas, then that is known as the dream state within the state of deep sleep. The opposing realization of that sense of doer-ship - which disrupts the bliss of deep sleep on account of the agony of the pain experienced during wakefulness and dreams - is known as the waking state within the state of deep sleep.

“In this manner, the other two states reside within each individual state. Moreover, that from whom the jivātmā obtains knowledge of these distinctions between the states, and who gives the jiva the fruits of its karmas accordingly within those states, is known as turyapad, as the antaryāmi, as the drashtā, as Brahma,¹ and also as Parabrahma.”

Again, Nityānand Swāmi asked, “How should one understand the four types of speech - ‘parā’, ‘pashyanti’, ‘madhyamā’ and ‘vaikhari’?”

Shriji Mahārāj replied, “That is a vast, as well as an extremely subtle subject, but in the 11^th canto of the Shrimad Bhāgwat, Shri Krishna Bhagwān explains it to Uddhavji. Please listen as I explain it in brief.

“At the time of the first creation, after entering the thousand-petalled lotus which lies on the head of Virāt-Purush, Purushottam Bhagwān produced the primordial divine sound - which resembled the form of Aksharbrahma. Then, via the sushumnā path, that divine sound pervaded the navel of Virāt-Purush. Then, along with mahāprān, it rose upwards, and thus caused Virāt-Purush’s lotus-navel - which was previously facing downwards - to face upwards. In this way, the divine sound produced in the navel of Virāt-Purush is known as the ‘parā’ speech. For the purpose of creating the Vedas, God Himself has inspired that ‘parā’ speech - thus it is like a seed. That ‘parā’ speech is like a stream of light and is the cause of the ‘ardhamātrā’.²

“From there, that speech known as ‘parā’ reached the hrudayākāsh of Virāt, where it was known by the name of ‘pashyanti’. From there, it reached the region of the throat and became known by the name of ‘madhyamā’. From there, it reached the mouth of Virāt and received the name of ‘vaikhari’. It then became the form of pranav by becoming the three sounds of ‘A’, ‘U’ and ‘M’. It then became the 52 syllables and took the form of the four Vedas. In this way, one should understand the four types of speech - ‘parā’, ‘pashyanti’, ‘madhyamā’ and ‘vaikhari’ - in Virāt-Purush.

“Now I shall describe these four types of speech which also dwell within the body of the jiva, so please listen. That same Purushottam Bhagwān resides in the jiva as antaryāmi. He is independent, yet interwoven with the three states of the jiva. That same God assumes an avatār on this earth to liberate the jivas. At that time, those jivas describe the form of that God as well as His abodes, virtues and divine powers. They describe His divine actions and incidents, make a distinction between ātmā and non-ātmā, and also individually explain the differences between jiva, ishwar, māyā, Brahma and Parabrahma. Such speech is known as ‘parā’. Speech that gives a complete explanation of worldly entities and vishays with discretion is known as ‘vaikhari’. Speech that gives an incomplete explanation, thus creating confusion, of entities and vishays is known as ‘madhyamā’. Finally, speech which blindly describes those entities and vishays as being the same, and which cannot be understood, is known as ‘pashyanti’.

“In this manner, the details of those four types of speech can be known in the waking state of the jiva. The details of those four types of speech in the dream and deep sleep states can only be known by one who has mastered samādhi; it cannot be known by others.”

On Shravan vadi 10, Samvat 1877 [2 September 1820], Shriji Maharaj was sitting on a large, decorated cot on the veranda outside the north-facing rooms of Jiva Khachar’s darbar in Sarangpur. He was dressed entirely in white clothes. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Nityanand Swami asked a question, “How do the two other states stay within each of the three states?”

Shriji Maharaj replied, “That in which the jivatma dwells when it indulges in the vishays is known as a ‘state’. There are three types of states: waking, dream and deep sleep.

“Of these, the waking state is the result of the sustenance state of Virat-Purush. It is full of sattvagun and is located in the region of the eyes. In that waking state, the jivatma is known as ‘vishwabhimani’. Moreover, with the consciousness of its sthul body, via the ten indriyas and the four antahkarans, the jivatma appropriately and with discretion indulges in the pleasures of the external vishays according to its past karmas. This is known as the waking state, wherein sattvagun is predominant.

“Now, if within that waking state the jivatma indulges in the pleasures of the external vishays inappropriately due to some misconception, then that is known as the dream state within the waking state. If in that waking state, the jivatma indulges in the pleasures of the external vishays without discretion due to sorrow, fatigue, etc., then that is known as deep sleep within the waking state.

“The dream state is the result of the creation state of Hiranyagarbh. It is full of rajogun and is located in the region of the throat. In that dream state, the jivatma is known as ‘taijasabhimani’. With the consciousness of its sukshma body, via the indriyas and antahkaran, the jivatma indulges in pleasurable and miserable vishays - which are transient - according to its past karmas. This is known as the dream state, wherein rajogun is predominant.

“If within that dream state the jivatma knowingly indulges in the pleasures of the transient vishays with discretion and awareness, exactly as it does during wakefulness, then that is known as the waking state within the dream state. However, if in that dream state the jivatma, due to sluggishness, does not recognize those transient vishays which it experiences, then that is known as the state of deep sleep within the dream state.

“The state of deep sleep is the result of the dissolution state of ishwar. It is full of tamogun and is located in the region of the heart. When the jiva is in that state of deep sleep, the vruttis of the indriyas and the antahkaran, the desires for the pleasures of the vishays, as well as its sense of knower-ship and doer-ship all become merged in the karan body. When the jivatma, which has the consciousness of its karan body - known as ‘pragna’ - remains fully absorbed in the bliss of sagun Brahma in the form of Pradhan-Purush, then that is known as the deep sleep state - wherein tamogun is predominant.

“If within that deep sleep state a sense of doer-ship develops due to the impressions of one’s karmas, then that is known as the dream state within the state of deep sleep. The opposing realization of that sense of doer-ship - which disrupts the bliss of deep sleep on account of the agony of the pain experienced during wakefulness and dreams - is known as the waking state within the state of deep sleep.

“In this manner, the other two states reside within each individual state. Moreover, that from whom the jivatma obtains knowledge of these distinctions between the states, and who gives the jiva the fruits of its karmas accordingly within those states, is known as turyapad, as the antaryami, as the drashta, as Brahma,¹ and also as Parabrahma.”

Again, Nityanand Swami asked, “How should one understand the four types of speech - ‘para’, ‘pashyanti’, ‘madhyama’ and ‘vaikhari’?”

Shriji Maharaj replied, “That is a vast, as well as an extremely subtle subject, but in the 11^th canto of the Shrimad Bhagwat, Shri Krishna Bhagwan explains it to Uddhavji. Please listen as I explain it in brief.

“At the time of the first creation, after entering the thousand-petalled lotus which lies on the head of Virat-Purush, Purushottam Bhagwan produced the primordial divine sound - which resembled the form of Aksharbrahma. Then, via the sushumna path, that divine sound pervaded the navel of Virat-Purush. Then, along with mahapran, it rose upwards, and thus caused Virat-Purush’s lotus-navel - which was previously facing downwards - to face upwards. In this way, the divine sound produced in the navel of Virat-Purush is known as the ‘para’ speech. For the purpose of creating the Vedas, God Himself has inspired that ‘para’ speech - thus it is like a seed. That ‘para’ speech is like a stream of light and is the cause of the ‘ardhamatra’.²

“From there, that speech known as ‘para’ reached the hrudayakash of Virat, where it was known by the name of ‘pashyanti’. From there, it reached the region of the throat and became known by the name of ‘madhyama’. From there, it reached the mouth of Virat and received the name of ‘vaikhari’. It then became the form of pranav by becoming the three sounds of ‘A’, ‘U’ and ‘M’. It then became the 52 syllables and took the form of the four Vedas. In this way, one should understand the four types of speech - ‘para’, ‘pashyanti’, ‘madhyama’ and ‘vaikhari’ - in Virat-Purush.

“Now I shall describe these four types of speech which also dwell within the body of the jiva, so please listen. That same Purushottam Bhagwan resides in the jiva as antaryami. He is independent, yet interwoven with the three states of the jiva. That same God assumes an avatar on this earth to liberate the jivas. At that time, those jivas describe the form of that God as well as His abodes, virtues and divine powers. They describe His divine actions and incidents, make a distinction between atma and non-atma, and also individually explain the differences between jiva, ishwar, maya, Brahma and Parabrahma. Such speech is known as ‘para’. Speech that gives a complete explanation of worldly entities and vishays with discretion is known as ‘vaikhari’. Speech that gives an incomplete explanation, thus creating confusion, of entities and vishays is known as ‘madhyama’. Finally, speech which blindly describes those entities and vishays as being the same, and which cannot be understood, is known as ‘pashyanti’.

“In this manner, the details of those four types of speech can be known in the waking state of the jiva. The details of those four types of speech in the dream and deep sleep states can only be known by one who has mastered samadhi; it cannot be known by others.”

FOOTNOTES