Verse 1.142

Sanskrit text, Unicode transliteration and English translation of verse 1.142:

वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् ।
अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् ॥ १४२ ॥

vaikharyā madhyamāyāśca paśyantyāścaitadadbhutam |
anekatīrthabhedāyāstrayyā vācaḥ paraṃ padam || 142 ||

142. This Science of Grammar is the supreme and wonderful source of the knowledge of the threefold word, comprising many paths, of the Vaikharī (the Elaborated), the Madhyamā (the Middle One) and the Paśyantī (the Seeing One).

Commentary

That is called the Elaborated (Vaikharī) the form of which is cognised by others inasmuch as it comes within the range of the sense of hearing, and is well defined. It is mixed up or uttered in distinct phonemes; it has well-established correctness or is devoid of correctness. It is what comes out of the axle of a cart, a drum, a flute and a lute (vīṇā); thus it has infinite varieties.¹ The Middle One (Madhyamā), on the other hand, is what exists within, it looks as if it has sequence and mind is its only substratum. According to some, it is accompanied by the subtle functioning of breath (prāṇa) and even though sequence is suppressed in it, yet it has distinct functioning of breath in it.² The Seeing one (Paśyantī) is that in which sequence is merged and though it is One, the power to produce sequence has entered into it. It is restless (calācalā) and also still in concentration,³ hidden and pure;⁴ the forms of the objects of knowledge have entered into it or merged into it or it has no form at all; it has the appearance of limited objects or of connected objects or the appearance of all objects has come to an end in it; thus it has infinite variety. According to some, in all the states of the word which come within the range of usage, the distinction between what is correct and what is not is well-established and brings about the perfection of the individual. But the supreme form of the Seeing One is devoid of all correct forms, it is not mixed up and it is beyond worldly usage According to the tradition of some, it is the form of this (state of the Word) which can be attained either by a knowledge of Grammar or through Union preceded by the word, obtained by the knowledge of the correct form of the words.⁵ On this point, illustrations are found in the Itihāsa.⁶

“One of them, the word—Cow, having a radiant smile and an excellent nature, in her divine and non-divine form, yields milk as the Cow does.

“See the difference between the two, both subtle and throbbing; the other one is present in the interval between prāṇa and apāna.”⁷

“Another one, not being prompted at all, exists without the breath. From that is breath born, which, in its turn, strengthens the word.”

“Strengthened by the breath, it becomes the basis of usage; by reaching the breath of everybody, the word does not speak in any case.”

“That which has always resonance, that which has acquired resonance, and that which has no resonance at all, exist. To the two which have resonance, that which has none at all is superior.”⁸

Again, it has been said—

“The Elaborated (Vaikharī) assumes the form of phonemes when the air strikes against the places of articulation and is based on the functioning of the breath of the speakers.”

“The Middle One proceeds by going beyond the functioning of breath, has sequence and has the mind alone as its substratum.”

“The Seeing One is indivisible and is entirely without sequence. It is the Inner Light, the subtle word, imperishable.”

“Though always attacked by adventitious impurities, it, like the last digit of the moon, is never overwhelmed.”

“When its form is perceived, all obligations cease.⁹ Of man having sixteen parts, that is the immortal part.”

“The Elaborated One (Vaikharī) coloured by adventitious impurities, is not really affected by them, any more than the pure Being is affected by qualities.”

This three-fold word, has, like the appearances of the knots of Consciousness, indefinable dimensions, and a fourth of it exists in man. Even of this, only a little comes within the range of usage, the rest is beyond the usage of ordinary man. It has been said—

“There are four states in regard to the word. The wise among the Brāhmanas know them. Three of them are kept in a cave and do not move. Men speak the fourth part of the word.”¹⁰

The pure form of that word is embodied in this descriptive Science called Grammar, consisting of general and special rules. The powers of those of lower visions, generally admit of degree, are liable to meet obstruction and to commit mistakes. Hence this method of acquiring the words, free from error and consisting of definitions and elaborations and containing many paths, has been developed.

Notes

1. Śliṣṭā vyaktavarṇasamuccāraṇā prasiddhasādhubhāvā bhraṣṭasaṃskārā ca... aparimāṇabhedā.

It is stated that Vaikharī has infinite varieties. To an objection that what comes out of the axle of a cart is just noise and not vāk, Vṛṣabha replies that the inclusion of it is based on a śruti which he proceeds to quote.

By explaining śliṣṭā as avyaktākṣarā, he makes it the opposite of vyaktavarṇasamuccāraṇā. It is not clear whether the noise coming out of the axle of a cart or a drum is meant to be an example of śliṣṭā. If even such noises can be examples, it is only natural that incorrect forms of words also should be considered as varieties of it. They are, after all, Vāk.

2. Kramasaṃhārabhāve'pi vyaktaprāṇaparigrahaiva. Vṛṣabha gives as a proof of the presence of subtle prāṇa in the Mahyamā stage that sequence can be observed when one silently recites something to oneself. As he puts it—Śvayamapyasyopāṃśutaraṃ paṭhataḥ tat spaṣṭam.

3. Calācalā pratilabhasamādhānā ca. Vṛṣabha explains these two expressions in terms of Yogic teminology. He says: calācalāiti rūpādiṣu viṣayeṣv arvāgdarśanānaṃ vikṣiptotpadyate buddhir, vāgeva hi sā. Pratilabdhasamādhānā ca iti avikṣiptā Yoginām śabdapūrvayogena samāhitatvāt.

4. Vṛṣabha explains viśuddhā in two ways: (1) free from all differentiation, as Yogis see it, (2) free from all corrupt forms, as Grammarians know it.

5. According to some, the supreme form of the Paśyantī can be attained in either of two ways: either through a knowledge of Grammar or through union with the word, induced by a knowledge of the correct form of the word. Vṛṣabha also understands it in this way. The use of the expression ‘ekeṣāṃ’ suggests that this is not the orthodox view. In fact, elsewhere śabdapūrvayoga alone is mentioned as the means of attaining it. See the Vṛtti on Vāk. I. 14, 131.

6. The following verses are found in a very different form in the Mahābhārata, Aśvamedhikaparvan, 22.

7. Prāṇāpānāntare. Vṛṣabha explains ‘antara’ as absence. So the absence of prāṇa and apāṇa would mean something beyond the range of prāṇa, i.e., buddhi, the seat of the Madhyamā.

8. In these verses which are supposed to be quotations from Itihāsa, ie, the Mahābhārata, the names Vaikharī, Madhyamā and Paśyantī are not used (unlike the later quotations where they do occur), but the descriptions are sought to be interpreted by Vṛṣabha as relating to them. Thus prāṇāpānāntare tiṣṭhati is equated with Madhyamā; āpūryamāṇeva vinā prāṇena tiṣṭhati is also understood as referring to Madhyamā, vyavahāranibandhanā means vaikharī. Ghoṣiṇī and jātinirghoṣā are interpreted as standing for Vaikharī and aghoṣā for Paśyantī and Madhyamā together.

9. Adhikāro nivartate = all obligations cease. Adhikāra is explained by Vṛṣabha as niyogo bandhākhyaḥ. The bond of obligation which is the cause of saṃsāra ceases to be and one attains Mokṣa.

10. R. V. I, 164, 45.