Guest guest Posted July 22, 2006 Report Share Posted July 22, 2006 Om Namah Sivaya Sir; if you don;t mind is it possible to send BHUMA-VIDYA Part 1,2 & 3 as missed the first three parts. Pls. if you mail the same to me on my email: snaryal regards Shalinder Selvaratnam Selvakumar <selvauk (AT) (DOT) co.uk> wrote: Om Namah Sivaya The Chhandogya Upanishad SANATKUMARA'S INSTRUCTIONS ON BHUMA-VIDYA Section 2 Speech Vag-vava namno bhuyasi, vag-va rg-vedam vijnapayati, yajurvedam, sama-vedam, atharvanam caturtham, itihasa-puranam pancamam, vedanam vedam, pitryam, rasim, daivam nidhim, vakovakyam, ekayanam, deva-vidyam, brahma-vidyam, bhuta-vidyam, ksatra-vidyam, naksatra-vidyam, sarpa-devajana-vidyam, divam ca prthivim ca vayum cakasam capas-ca tejas-ca devamsca manusyams-ca pasums-ca vayamsi ca trna vanaspatin-svapadani akita-patanga-pipilakam dharmam cadharmam ca satyam canrtam ca sadhu casadhu ca hrdayajnam cahrdayajnam ca; yad-vai van nabhavisyat na dharmo nadharmo vyajnapayisyat, na satyam nanrtam na sadhu na'sadhu na hrdayajno na'hrdayajna vag-evaitat sarvam vijnapayati, vacam upassveti. That which causes the expression of the name is greater than the name. Linguistic designation or definition in respect of an object has at its background the science of speech. This is what they call the science of linguistics. The general nomenclature or the groups of names in respect of objects are all particularised, applied forms of an inner science which is linguistics, which is the principle of speech itself. Speech is a verbal expression of force that is generated in one's own self. In occult circles, we are told that behind the verbal expression or the utterance of speech, there are subtler operations taking place inside the body and these stages of inner working are called in the language of those occult sciences, para, pasyanti, madhyama and vaikhari. Vaikhari is the outermost expression. The audible expression of speech is called vaikhari. This is what we call name, when it is identified with particular objects. But the inner aspect of it is the principle of speech, para-vak. So, the very scientific principle that is behind the utterance of names, speech, as it is by itself, is higher than name. So Narada is told that speech is higher than 'name'. All that one learns, all the Vedas and all these sciences, everything has speech as its background. Because of the principle of speech that is there at the back of the expressions of this theoretical learning, this learning has become possible. Thus, speech may be said to be the cause for name. The cause is superior to the effect. Everything conceivable is ultimately included in the expression of language. Not only these sciences and arts, but also all the elements, the earth and heavens, all these are also known only by name, and therefore, by speech. Sanatkumara has given a list of every conceivable thing in this world - all the objects of sense, the five elements, all the living beings in every kind of species, everything that you can conceptually know, pleasure and pain, knowable and unknowable, righteousness and unrighteousness, virtue and vice, good and bad, this, that and what not, every blessed thing in this world. All these are objects of knowledge, about which Narada has plenty of information and whose names he is acquainted with. Speech is superior to all this because it is the causative factor behind the names of these objects. So, if one has a complete knowledge of the principle of speech, the science of speech itself, then one will know about all languages, and therefore, of every science that is expressed in language. Whoever meditates on speech as the absolute gains everything that is possible within the limits of speech. Sa yo vacam brahmeti upaste, yavad-vaco gatam tatrasya yatha kamacaro bhavati, yo vacam brahmety-upaste; asti, bhagavah, vaco bhuya iti, vaco vava bhuyo'stiti, tan-me, bhagavan, bravitviti. One is free to the extent of one's knowledge. So, knowledge is power. This is a great conclusion that we can draw from these descriptions of the nature of knowledge. Wherever there is real knowledge, there is also power to the extent of the operation of that knowledge. And knowledge becomes power only to the extent of the applicability of that knowledge in respect of the object to which it pertains. If a particular knowledge is not applicable, it is not power. It will be only theoretical learning. So Narada is told, "To the extent of the operation of the principle of speech, you are free; meditate upon speech as the Absolute, because beyond that your mind cannot go." "But is there anything beyond speech?" asks Narada. "Yes, there is something beyond that," replies Sanatkumara. "If it is so, please instruct me on it," is the next prayer of Narada. The principle of speech, or whatever blessed thing there can be as the precedent of the expression of language - all that is controlled by the mind. Without the functioning of the mind, there would neither be expression of speech, nor any language, nor definition, nor learning. So naturally, mind is superior to speech, and speech is superior to name. The mind is the cause of all these expressions. ---Sri Swami Krishnananda Sivaya Namah All new Mail "The new Interface is stunning in its simplicity and ease of use." - PC Magazine Find out what India is talking about on Answers India. Quote Link to comment Share on other sites More sharing options...
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