V腻kcatu峁ａ弓aya (four forms of speech) [Part 11]

Cidgaganacandrika (study)

by S. Mahalakshmi | 2017 | 83,507 words

This page relates 鈥榁akcatushtaya (four forms of speech)鈥� of the English study of the Cidgaganacandrika: an important Tantric work belonging to the Krama system of Kashmir Shaivism. Written by Kalidasa (Shrivatsa) in 312 Sanskrit verses, the Cidgagana-Candrika deals with the knowledge regarding both the Macrocosmic and Microcosmic phenomena. This study includes renditions from the two available commentaries鈥攖he Divyacakorika and the Kramaprakashika

This book contains Sanskrit text which you should never take for granted as transcription mistakes are always possible. Always confer with the final source and/or manuscript.

Part 11 - V腻kcatu峁ａ弓aya (four forms of speech)

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[The following are the four forms of speech called V腻kcatu峁ａ弓aya]鈥�

They cause the manifestation of the universe^[20].

笔补谤腻-惫腻办

When the 厂腻诲丑补办补 resides in the state of complete universal I-ness (辫奴谤峁嘺丑补苍迟补)^[21] i.e. in the 艢腻尘产丑补惫补 state, he is said to travel in the kingdom of 惫腻办 and resides in the principal and supreme speech called 笔补谤腻惫腻办. In the state of 笔补谤腻惫腻办 he also travels in other sounds. He has the ability of traveling from the supreme to the gross and from the gross to the supreme. He can ascend and descend without varying his consciousness. His consciousness will remain the same in each and every state.

笔补艣测补苍迟墨-惫腻办

笔补艣测补苍迟墨-惫腻办 is nirvikalpa (without differentiation). In this first flow of perception, one observes, looks, but does not see anything. This kind of observation, which takes place at the level of 笔补艣测补苍迟墨惫腻办, is in the Nirvikalpa state. It is only pure sensation without any differentiation (vikalpa), without any thought. In 艢补颈惫补颈迟别 literature the state of 笔补艣测补苍迟墨惫腻办 is denoted as 鈥�艣颈办丑补谤补蝉迟丑补箩帽腻苍补- meaning the knowledge of something in its entirety when observed from the top. This is just seeing without thought. It is subtlest speech.

惭补诲丑测补尘腻-惫腻办

惭补诲丑测补尘腻-惫腻办 is speech in the middle state between the lowest speech, 痴补颈办丑补谤墨, and the highest speech, 笔补艣测补苍迟墨. 惭补诲丑测补尘腻惫腻办 is the state of mind where one resides only in thoughts. This is only mental state, without words, sentences or letters. When one is in sleep and dream he resides in 惭补诲丑测补尘腻惫腻办. Here residence is only in the mind, not in action and hence no sensation. It is subtle speech.

痴补颈办丑补谤墨-惫腻办

痴补颈办丑补谤墨 meaning 鈥済ross/rough鈥� is ordinary speech. 痴补颈办丑补谤墨惫腻办 emerges by use of one鈥檚 tongue and lips. It is Gross speech.

Inter se subtility of 笔补艣测补苍迟墨, 惭补诲丑测补尘腻, and 痴补颈办丑补谤墨

Of these three states of speech (subtlest, subtle, and gross)in turn, each state of speech is itself also gross (蝉迟丑奴濒补), subtle (s 奴办峁补), and subtlest (Para). Therefore there is gross 笔补艣测补苍迟墨, subtle 笔补艣测补苍迟墨, and subtlest 笔补艣测补苍迟墨, gross 惭补诲丑测补尘腻, subtle 惭补诲丑测补尘腻, and subtlest 惭补诲丑测补尘腻, gross 痴补颈办丑补谤墨, subtle 痴补颈办丑补谤墨, and subtlest 痴补颈办丑补谤墨.

Gross levels of 笔补艣测补苍迟墨, 惭补诲丑测补尘腻, and 痴补颈办丑补谤墨

In Saivism the location of these different refinements of sound are indicated for the easy apprehension of the aspirant.

First is gross (蝉迟丑奴濒补) 笔补艣测补苍迟墨, then gross 惭补诲丑测补尘腻, and then gross 痴补颈办丑补谤墨 at the gross level. While playing metal strung instrument, the sound produced by the instrument resides in Gross Pa 艣测补苍迟墨. Concentration on this sound leads one to enter 蝉补尘腻诲丑颈, in the Supreme transcendental being. That sound must make one travel inside because that sound is 笔补艣测补苍迟墨, even though it is gross 笔补艣测补苍迟墨.

Sound produced by Drum instrument covered by leather is the sound of gross 惭补诲丑测补尘腻 concentrating on which carries the disciple inside his own nature. Although it is easier to enter into gross 笔补艣测补苍迟墨 than it is to enter into Gross 惭补诲丑测补尘腻, it is more difficult to reside in gross 笔补艣测补苍迟墨 than it is to reside in gross 惭补诲丑测补尘腻. To reside in gross 笔补艣测补苍迟墨 one must have the grace of the preceptor.

Gross 痴补颈办丑补谤墨 consists of all the sounds produced by the mouth, by the contact of the lips and tougue. Concentration is impossible in this state of speech. Only that aspirant who resides in the 艢腻尘产丑补惫补- state can enter into 蝉补尘腻诲丑颈 by concentrating on this gross 痴补颈办丑补谤墨. He enters into 蝉补尘腻诲丑颈 through ordinary talk. This also leads him to that supreme consciousness.

Subtle levels of 笔补艣测补苍迟墨, 惭补诲丑测补尘腻, and 痴补颈办丑补谤墨

Saivism traditionally gives the combined explanation of subtle (S奴办峁补) 笔补艣测补苍迟墨, subtle 惭补诲丑测补尘腻, and subtle 痴补颈办丑补谤墨. The inclination in thought that (峁dajam karomi) 鈥淚 will play this string instrument鈥�, or the inclination (madhuram v腻day腻mi) 鈥淚 will play on this drum鈥�, or the inclination (bruve 惫补肠补岣�) 鈥淚 will speak to you鈥�, is subtle. It is this thought that resides in the mind, in the consciousness, of that person. And this is not so much a thought as an inclination, that first comes in his mind. In these three inclinations to think a thought, the inclination (峁dajam karomi) 鈥淚 will play this string instrument鈥� is subtle Pa 艣测补苍迟墨 , the inclination (madhuram vadayami) 鈥淚 will play this drum鈥� is subtle Madhyam腻 and the inclination (bruve vacah) 鈥淚 will speak to you鈥� is subtle Vaikhar墨.

Subtlest levels of 笔补艣测补苍迟墨, 惭补诲丑测补尘腻, and 痴补颈办丑补谤墨

When only the sensation of the thought (峁dajam karomi) 鈥淚 will play this string instrument鈥�, or (madhuram vadayami) 鈥淚 will play this drum鈥�, or (bruve vacah) 鈥淚 will speak to you鈥�, begins, when it just starts to take rise, that sensation, which is only in the thoughtless world, is subtlest. It is before desire. And that sensation of the thought (峁dajam karomi) 鈥淚 will play this string instrument鈥�, is subtlest Pa艣测补苍迟墨. The sensation of the thought (madhuram v腻day腻mi) 鈥淚 will play this drum鈥� is subtlest 惭补诲丑测补尘腻. And the sensation of the thought (bruve 惫补肠补岣�) 鈥淚 will speak to you鈥� is subtlest 痴补颈办丑补谤墨.

Aspirants of three Up腻yas and levels of V腻k

Those aspirants who reside in the 艢腻尘产丑补惫补 state have no restrictions of only traveling in some particular 惫腻办. They can travel in each and every state of 惫腻办, and yet remain in the 艢腻尘产丑补惫补 state. The aspirant of the 艢腻尘产丑补惫补 state can travel in gross 笔补艣测补苍迟墨, subtle 笔补艣测补苍迟墨, and subtlest 笔补艣测补苍迟墨, gross 惭补诲丑测补尘腻, subtle 惭补诲丑测补尘腻, and subtlest 惭补诲丑测补尘腻, gross 痴补颈办丑补谤墨, subtle 痴补颈办丑补谤墨, and subtlest 痴补颈办丑补谤墨 and still remain in his transcendental state. This is the greatness of the 艢腻尘产丑补惫补 state.

Aspirant of the 艢腻kta state is one who has gained transcendental consciousness through adopting the means of Saktop腻ya [艢腻ktop腻ya?], and for him there are only two movements of speech in which he can travel, subtle and subtlest. If he tries to travel in the movement of gross speech he will be scattered, he will go astray from his Reality.

Aspirants who are in the state of 膧峁嘺vop腻ya, can only utilize the gross movement of speech because they have no experience of the subtle or the subtlest states of speech. They must, therefore, initially practice on the gross state of speech. Gradually their concentration on that gross speech will carry them to Saktop腻ya [艢腻ktop腻ya?] where they will then reside in their own nature.

Last Updated: 26 July, 2021

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