*vishvam eko abhichashte shacheehir dhraajit ekayaa dadrishe na roopam l* *chathvaari vaak parimithaa padaani thaani vidur braahmana ya maneeeshinaaha l* *guho threeni nihithaa nengayanthi thureeyam vaacho manushyaa vadanthi l* *indram mithram varunam agnim aahuretho divyaha sa suparno guruthmaan l* *ekam sad vipro bahudaa vadanthi agnim yamam maatharishvamam aahuhu ll* (RV samhithaa Cap III, sooktham 164, vargam 22) meaning -- (last two lines) the gods are called indra, mithra, varuna, agni, yama, maatharishvaan, and so on; but these are only one -- all merged in the supreme deity they call aadithyan (the Sun). My comments. The r'g-vedam says that at one time the Universal Deity, which was One without form or name, was worshipped by braahmanas and by all humans, as having four paadams (components). However, over time three of these were neglected, and only one was concentrated on -- the Sun. S Narayanaswamy Iyer xxxxxxxxxxxxxxxx KR: catvāri vākparimitā RV
The book "Lights on the Ancients" by Shri T V Kapali Sastry has an appendix which has a translation of Mantra 1.164.45 of Rig Veda Samhita. It is the mantra which refers to *chatvari vak*, the four levels of speech, for the first time. Since Rig Veda on the whole can be considered to be a eulogy to the Vak, speech itself, this mantra is quite important. [Four are: catvāri vākparimitā padāni: the language of the 1 mantras <https://www.wisdomlib.org/definition/mantra#hinduism>, the2 kalpa <https://www.wisdomlib.org/definition/kalpa#hinduism>, the3 brāhmaṇa <https://www.wisdomlib.org/definition/brahmana#hinduism> and 4 laukika <https://www.wisdomlib.org/definition/laukika#hinduism>, or current speech {4types of speech] {चत्वारि । वाक् । परिमिता । पदानि । तानि । विदुः । ब्राह्मणाः । ये । मनीषिणः । गुहा । त्रीणि । निहिता । न । इङ्गयन्ति । तुरीयम् । वाचः । मनुष्याः । वदन्ति ॥ catvāri | vāk | pari-mitā | padāni | tāni | viduḥ | brāhmaṇāḥ | ye | manīṣiṇaḥ | guhā | trīṇi | ni-hitā | na | iṅgayanti | turīyam | vācaḥ | manuṣyāḥ | Vadanti} (Taittirīya <https://www.wisdomlib.org/definition/taittiriya#hinduism> Samhitā 1.31.2); those brāhmaṇas <https://www.wisdomlib.org/definition/brahmana#hinduism>: brāhmaṇā ye manīṣiṇaḥ: brāhmaṇā = those acquainted with the śabdabrahma <https://www.wisdomlib.org/definition/shabdabrahma#hinduism>, brahma <https://www.wisdomlib.org/definition/brahma#hinduism> as the word, or, the yogis <https://www.wisdomlib.org/definition/yogi#hinduism>, mystics; fourth grad eof speech: vāk, speech, was created fourfold, three kinds of which are in the three regions, the fourth amongst the paśus <https://www.wisdomlib.org/definition/pashu#hinduism>; the form on earth, associated with Agni <https://www.wisdomlib.org/definition/agni#hinduism> is in the rathantara <https://www.wisdomlib.org/definition/rathantara#hinduism>; the form in the firmament, associated with Vāyu <https://www.wisdomlib.org/definition/vayu#hinduism>, is in the Vāmadevya <https://www.wisdomlib.org/definition/vamadevya#hinduism> mantras; that which is in heaven, with Āditya <https://www.wisdomlib.org/definition/aditya#hinduism>, is Bṛhatī <https://www.wisdomlib.org/definition/brihati#hinduism>, or in the thunder (stanayitnau); whatever else was more than this was plural ced amongst the paśus, liṭ, animals; here the brāhmaṇas are implied: atha <https://www.wisdomlib.org/definition/atha#hinduism> paśuṣu tato yā vāg atiricyate tām brāhmaṇeṣu adaduḥ; thus, the brāhmaṇas speak both languages, that of the gods and that of man (tasmād brāhmaṇā ubharyo vācam vadanti yā ca devānām yā ca manuṣyāṇa(m (Nirukta <https://www.wisdomlib.org/definition/nirukta#hinduism> 13.9) There was and still is quite an amount of speculation as to what the seer of Asya Vamiya Sukta (diirghatamas. His name itself is interesting!) meant by the levels of speech. There are Vedic classifications and Tantric classifications about levels of Vak. Since Shri T.V. Kapali Sastry is a direct disciple of Shri Aurobindo, who is considered to be one of the modern day seers who could decipher some of the meaning of Rig Veda mantras, the interpretation by Shri T.V. Kapali Sastry becomes significant. I am quoting the who appendix for reference. As a side note Prof. Abinash Chandra Bose notes in chapter 5 titled "Raja Yoga" of his book the following But in describing these profound experiences, the Vedic sage expresses his sense of the inadequacy of language. The Veda speaks of four grades of speech known to wise men of divine knowledge: "three of these kept in secret make no motion; people speak only the fourth grade of speech" [RV 1.164.45]. So language as popularly spoken can give utterance only to a part of what the sage has realized; the rest has to be in silence. "For the finite the eloquent man, for the infinite, the mute", says the Yajurveda [YV. VS. 30.19]. The silence is broken symbolic language which expresses a little and suggests much more. Symbolic language does not yield to simple logical meaning, it goes beyond logic to hint at transcendental significance. ...Further, in p.297, he does the following translation for 1.164.45 RV 1.164.45 Rishi Diirghatamas, the son of Ucatthya, Metre Trishtubh. Four are the grades of speech that have been measured; men of divine knowledge who are wise know them. Three of these kept in secret make no motion, people speak only the fourth grade of speech. RV 4.3.16 Rishi Vamadeva, the son of Gothama, Metre Trishtubh. To thee who knowest, to thee. O Disposer! all these musical and *secret words*, these speeches of a seer for a seer I, a poet, have uttered in hymns and praises. Here is the translation from Shri Kapali Sastry's book. Rig Veda 1.164.46 Catvari vak parimita padani tani vidur brahmana ye manishinah Guha trini nihita nengayanti turiyam vaco manusha vadanti *Sayana's commentary:* Vak (1st case for 6th case) vacah krtsayah = of the entire speech padani = steps catwari = four parimita padani = are measured out. (Tr. Speech in its entirety is measured out in four steps.) Loke = in the world ya vak asti = whatever speech is there sa = that caturvidha = into four kinds vibhakta = divided iti arthah = this is the meaning (Tr. whatever speech there is in this world is divided into four classes) tani padani = these steps brahmanah vedavidah = Brahmanas who know the Veda ye manishinah = manas inishinah = who are the movers of the mind medhavinah = men of understanding viduh janati = know (Tr. these steps Brahmanas who know the Veda and have understanding know). tesham madhye = of them (the aforesaid division of steps), trini = three guha (seventh case is dropped) guhyam = in the secrecy nihita sthapitani = established na ingayanti na cestante = do not move na prakasante = do not come to light iti arthah = this is the meaning (Tr. Three of the four divisions of steps, established in the secrecy, are not manifested.) Vacah = of the speech turiyam = the fourth padam = step manushah = men ajnah those = who do not know tad-jnah ca = those who know that vadanti = speak vyaktam uccarati = distinctly pronounce vyavaharanti use (in their dealings) (Tr. The unlearned as well as the wise speak the fourth step of the speech in their dealings). *kani tani catwari ityatra bahavah svasvamantanurodhena bahudha varnayanti* in regard to the question what are these four, many (schools) describe in many ways each according the view of the school. sarvavaidikavagjalasaya of the collection of all the Vedic words sangrahrupa comprehensive or inclusive or summary forms bhuradayah Bhuh etc. tisro vyavratayah the 3 vyahritis (sacred utterances) (pranavah eka = one Om, iti = thus vedatrayasaratvattasam those Vyahritis being the essence of the three Vedas) vyahrtinameva sarasamggrahbhutatvat (Pranava being) the summary substance of those Vyahritis, containing the letter A etc. (AUM) - for this reason sapranavasuvyahritisu = in the Vyahritis along with the Pranava sarva vak = all speech parimita = is measured out iti = thus kecana vadavadino = some Vedists vadanti = say (Tr. Some Vedists say that all speech is measured out in the Vyahritis which Pranava is constituted of the letter A etc. and which itself is the summary substance of the three Vyahritis which again are the Bhuh. etc. the comprehensive and all inclusive forms of all the collections of the Vedic words. This the three Vyahritis and one Pranava make up the four in which all speech is measured out). *apare vyakaranamatanusarino namakhyatopasarganipata-bhedena* Others, followers of the school of grammarians say (that the four consist of) the division of *naama, akhyata, uparasga and nipata*. *kriyapradhanamakhyatam* That is the verb *akhyata* in which action is prevalent. *Dravyapradhanam nama* Nama (noun) is that in which substance is predominant. *Pragupasrjyata akhyatapadasyetyuparasargah pradih* The Upasaraga *pra* etc. is so called because it is placed before a verbal word. Uccavavesvartheshu niparanannipatah api tu ca ityadih Nipata, a particle api tu ca etc. is it so called because it falls down upon (words of) uneven meanings. Etesveva sarva vakparimita iti (vadanti) In these four alone all speech is measured out -- so they say: *akhandayah krtsnaya vacah caturvidha vyakrtattvat* because the all speech which is indivisible is separated or analyzed into four divisions. *Vagvaiparacyavyakrtavadat tamindromadhyatovakramya vyakarot tasmadiyam vyakrta vagudyata iti sruteh* (This is the passage from Taittiriya Samhita quoted by Sayana to support the statement of fourfold differentiation of the Speech which was beyond and undifferentiated.) Speech verily was beyond and undifferentiated. Indra stepped down into her and spoke, therefore she became differentiated, and this speech is spoken (This is quoted part of Shruti). *Anye tu yajnikah mantrah kalpo brahmanam caturthi laukiki* Others, votaries of Sacrifice (say) Mantra, Kalpa, Brahman and the fourth ordinary speech in the world. *Yajnikaih samamnatonustheyathaprakasako vedabhago mantrah* The Mantras are that division of the Veda that is recited which illumines the meaning of what is performed or observed. *Mantravidhanapratipadako vedabhaga iti mantrah kalpotah urdhvamityadinoktah kalpah* (this is a quotation of Sayana from the Kalpa Literature.) The division of the Veda which teaches the use of mantras, the Kalpas etc. has been declared (in the Sashtra) *Mantratatparyarthaprakasako vedabhago brahmanam* The Brahmana is the portion of the Veda which throws light on the meaning of the purport of the mantras. *Bhogavishaya gamanayetyadirupa vyvahariki* The speech of which worldly enjoyment such as 'bring the cow' etc. is the object is vyavahariki the speech of the common dealings in the world. Esveva sarva vak niyamiteti yajnikah The votaries of Sacrifice hold that in these (four) all speech is (contained), 'measured out'. *Rgyajuhsamanicaturdhi vyavharikiti nairuktah* Those of Nirukta school say that the rik. yajus, saman and the fourth is the common speech for dealings in the world. *Sarpanam vagvayasam ksudrasarispasya ca caturthi vyavaharikityaitihasikah* The followers of legendary tradition hold the speech of serpents, of birds, of vile reptiles, and the fourth is the speech in dealings of the world. *pasusu tunavesu mrgesu atmani ca iti atmavadinah* The atmavadins (votaries of Atman) say: in the animals, in musical instruments such a flute, in the beasts and in the soul, the four fold speech is contained. *Apare mantrkah parkarantarena pratipadanti para pasyanti madhyama vaikhariti catvariti* Others of school of Mantra (Tantra) teach in a different way: the four are Para, Pashyanti, Madhyama, Vaikhari according to them. *Ekaiva nadatmika vak muladharadudita sati para ityucyate* The speech, only one in the form of sound, rising from the centre of the solar plexus is called Para. Being subtle and not demonstrable, the same sound entering the heart is called Pashyanti because of Yogins being able to perceive it. *Saiva buddhim gata vivaksam prapta madhyama ityucyate* The same entering the buddhi, understanding, and desiring to express (to speak) is called Madhyama. *Madhye hradayakhya udiyamanatvat madhamayah*Same in the centre or middle called Hridaya the Madhyama rises. *Atha yada saiva vaktre sthita talvosthadivyaparena bahirnirgacchati tada vaikhari ityuchyate* Then when the same Nada comes out for expression through the exertion of the lips, teeth etc., it is called Vaikhari. *Evam catvari vacah padani parimitani*Thus are the four steps of Speech measured out. *Manisinah manasah svaminah svadhinamanaska brahmana vacyasya sabdabrahmani dhigantaro yoginah paradicatvari padani viduh jananti* Wise men, masters of mind, with mind under their own control, Brahmans, knowers of Shabdabrahman to be expressed, yogins, know the steps to be four, Para etc. *Tesu madnye trini paradini guha nihitani hrdayatarvartittvat* Of these, three steps Para etc. are placed in the secrecy because of their being inside the heart. *Turiyam tu padam vaikharisanjanakam manusyah sarve vadanti*But the fourth step, Vaikhari by name, all men speak. *Vyakaranaprasiddhanamakhyatadipakse manishino brahmanh prakrtipratyayadivibhagajna vagyogavidastani padani jananti* On the side of Nama, Akhyata etc., celebrated in Grammar, the wise Brahmans, knowers of the divisions of base suffix etc., knowers of word arrangement (speech set-up) know those steps. *Avgyogavidah pamara vaco vangmayasya turiyam caturvidham bhagam vadanti, vyavaharanti* Those who do not know the arrangement of speech i.e., the unlearned, speak the fourth part of speech in their dealings. *Arthaprakasanaya prayunjate* They apply it (knowledge) for making the meaning clear. *Ayam mantro nirukte vyakhyatah* This mantra is explained in Nirukha. *So'trapranusandheyah* Here also that must be calmly considered. [Quotation from Nirukta 13.9.] *Athapi brahmanam bhavati*Then there is the brahmana text (in this context), *sa vai vak srsta caturdha vyabhavat*that very speech released became manifested into four, *esveva lokesu trini pasusu turiyam* in these (three worlds) there are three steps of speech and the fourth is in the creatures. *yo prthivyam sagnau sa rathantare* That which is in the Earth that is in Agni that is in Rathanthara (name of a Saman). *Yantarikshe sa vayau sa vamadevya*That which is in the mid-air region, that is in the Vayu, that is in the Vamadevya (Saman). *Ya divi saditye sa brhati sa stanayitnau*What is in the Heaven, that is in the Aditya, that is in Brihat (Saman), that is in the Lightning. *Atha pasusu*Then in the creatures, then what ever speech remains transcended that was placed in the Brahmanas. *Tasyamadbrahmana ubhayim vacam vadanti ya ca devanam ya ca manishayanamiti* Therefore the Brahmanas speak the twofold speech -- that which is the speech of Devas and that which is the speech of the men. KR In short out of the four,THE MANTRA, THE KALPA AND THE BRAHAMANA HAD GONR AND LEFT WITH ONLY THE LAST LOUKEEKAM ACCORDING TO THE EXPERT KAPALI SASTRI BASED ON SAYANA. इन्द्रं मित्रं वरुणमग्निमाहुरथो दिव्यः स सुपर्णो गरुत्मान् । एकं सद्विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः ॥ indram mitraṃ varuṇam agnim āhur atho divyaḥ sa suparṇo garutmān | ekaṃ sad viprā bahudhā vadanty agniṃ yamam mātariśvānam āhuḥ ||1 164 46 not III KR IRS 4 9 23 “They have styled (him, the Sun), Indra <https://www.wisdomlib.org/definition/indra#hinduism>, Mitra <https://www.wisdomlib.org/definition/mitra#hinduism>, Varuṇa <https://www.wisdomlib.org/definition/varuna#hinduism>, Agni <https://www.wisdomlib.org/definition/agni#hinduism>, and he is the celestial, well-winged Garutmat <https://www.wisdomlib.org/definition/garutmat#hinduism>, for learned priests call one by many names as they speak of Agni, Yama <https://www.wisdomlib.org/definition/yama#hinduism>, Mātariśvan <https://www.wisdomlib.org/definition/matarisvan#hinduism>.” Hi, the Sun: Sun is assumed; Nirukta <https://www.wisdomlib.org/definition/nirukta#hinduism> assumes the Agni: agni is all the divinities (Aitareya <https://www.wisdomlib.org/definition/aitareya#hinduism> Brāhmaṇa <https://www.wisdomlib.org/definition/brahmana#hinduism> 2.3) Straight forwaRD MEANING IS GOD IS ONE BUT ASSUMED IN MANY FORMS. KR IRS 4 9 23 On Mon, 4 Sept 2023 at 09:44, Narayanaswamy Iyer <iyern...@gmail.com> wrote: > > *vishvam eko abhichashte shacheehir dhraajit ekayaa dadrishe na roopam l* > *chathvaari vaak parimithaa padaani thaani vidur braahmana ya > maneeeshinaaha l* > *guho threeni nihithaa nengayanthi thureeyam vaacho manushyaa vadanthi l* > > *indram mithram varunam agnim aahuretho divyaha sa suparno guruthmaan l* > *ekam sad vipro bahudaa vadanthi agnim yamam maatharishvamam aahuhu ll* > (RV samhithaa Cap III, sooktham 164, vargam 22) > > meaning -- > > (last two lines) > > the gods are called indra, mithra, varuna, agni, yama, maatharishvaan, and > so on; > but these are only one -- all merged in the supreme deity they call > aadithyan (the Sun). > > My comments. The r'g-vedam says that at one time the Universal Deity, > which was One without form or name, was worshipped by braahmanas and by all > humans, as having four paadams (components). However, over time three of > these were neglected, and only one was concentrated on -- the Sun. > > S Narayanaswamy Iyer > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to iyer123+unsubscr...@googlegroups.com. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/CAL4idhMu3y4DLqV4g-UnfhFXkN5%2BOH_R%2BBW53Z9%3DdXgKQzwb%2BQ%40mail.gmail.com > <https://groups.google.com/d/msgid/iyer123/CAL4idhMu3y4DLqV4g-UnfhFXkN5%2BOH_R%2BBW53Z9%3DdXgKQzwb%2BQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to thatha_patty+unsubscr...@googlegroups.com. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoq%3D1LOEGjibfdPkU_QPmBLxPNo5J88ruJ0FMxzt%2BdP_Eg%40mail.gmail.com.
