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.The mind as Artha, that isin the form of the mental impression, is an exact reflection of the outer object or gross Artha.As theouter object is Artha, so is the interior subtle mental form which corresponds to it.That aspect of themind which cognizes is called Shabda or Nama (name), and that aspect in which it is its own object orhttp://www.sacred-texts.com/tantra/sas/sas24.htm (12 of 17)07/03/2005 16:04:16 Chapter Twenty-four: Shakti as Mantra (Mantramayi Shakti)cognized is called Artha or Rupa (form).The outer physical object, of which the latter is in theindividual an impression, is also Artha or Rupa, and spoken speech is the outer Shabda.The mind isthus, from the Mantra aspect, Shabda and Artha, terms corresponding to the Vedantic Nama and Rupa orconcepts and concepts objectified.The Mayavada Vedanta says that the whole creation is Nama andRupa.Mind as Shabda is the Power (Shakti) the function of which is to distinguish and identify(Bhedasamsargavritti-Shakti).Just as the body is causal, subtle and gross, so is Shabda, of which there are four states (Bhava) calledPara, Pashyanti, Madhyama and Vaikhari.Para sound is that which exists on the differentiation of theMahabindu before actual manifestation.This is motionless, causal Shabda in Kundalini, in theMuladhara center of the body.That aspect of it in which it commences to move with a general, that is,non-particularized, motion (Samanya Spanda) is Pashyanti whose place is from the Muladhara to theManipura Cakra, the next center.It is here associated with Manas.These represent the motionless andfirst moving Ishvara aspect of Shabda.Madhyama Shabda is associated with Buddhi.It isHiranyagarbha sound (Hiranyagarbharupa) extending from Pashyanti to the heart.Both Madhyamasound which is the inner "naming" by the cognitive aspect of mental movement, as also its Artha orsubtle (Sukshma) object (Artha) belong to the mental or subtle body (Sukshma or Linga Sharira).Perception is dependent on distinguishing and identification.In the perception of an object that part ofthe mind which identifies and distinguishes and thus "names" or the cognizing part is, from the Shabdaaspect, subtle Shabda: and that part of it which takes the shape of, and thus constitutes, the object (ashape which corresponds with the outer thing) is subtle Artha.The perception of an object is thusconsequent on the simultaneous functioning of the mind in its two-fold aspect as Shabda and Artha,which are in indissoluble relation with one another as cognizer (Grahaka) and cognized Grahya).Bothbelong to the subtle body.In creation Madhyama sound first appeared.At that movement there was noouter Artha.Then the Cosmic Mind projected this inner Madhyama Artha into the world of sensualexperience and named it in spoken speech (Vaikhari Shabda).The last or Vaikhari Shabda is utteredspeech, developed in the throat, issuing from the mouth.This is Virat Shabda.Vaikhari Shabda istherefore language or gross lettered sound.Its corresponding Artha is the physical or gross object whichlanguage denotes.This belongs to the gross body (Sthula Sharira).Madhyama Shabda is mentalmovement or ideation in its cognitive aspect and Madhyama Artha is the mental impression of the grossobject.The inner thought-movement in its aspect as Shabdartha, and considered both in its knowingaspect (Shabda) and as the subtle known object (Artha) belongs to the subtle body (Sukshma Sharira).The cause of these two is the first general movement towards particular ideation (Pashyanti) from themotionless cause Para Shabda or Supreme Speech.Two forms of inner or hidden speech, causal, subtle,accompanying mind movement thus precede and lead up to spoken language.The inner forms ofideating movement constitute the subtle, and the uttered sound the gross aspect of Mantra which is themanifested Shabda-Brahman.The gross Shabda called Vaikhari or uttered speech, and the gross Artha or the physical object denotedby that speech are the projection of the subtle Shabda and Artha, through the initial activity of theShabda-Brahman into the world of gross sensual perception.Therefore, in the gross physical world,Shabda means language, that is, sentences, words and letters which are the expression of ideas and areMantra.In the subtle or mental world, Madhyama sound is the Shabda aspect of the mind whichhttp://www.sacred-texts.com/tantra/sas/sas24.htm (13 of 17)07/03/2005 16:04:16 Chapter Twenty-four: Shakti as Mantra (Mantramayi Shakti)"names" in its aspect as cognizer, and Artha, is the same mind in its aspect as the mental object of itscognition.It is defined to be the outer in the form of the mind.It is thus similar to the state of dreams(Svapna), as Parashabda is the causal dreamless (Sushupti), and Vaikhari the waking (Jagrat) state.Mental Artha is a Samsara, an impression left on the subtle body by previous experience, which isrecalled when the Jiva reawakes to world experience, and recollects the experience temporarily lost inthe cosmic dreamless state (Sushupti) which is destruction (Pralaya).What is it which arouses thisSamskara? As an effect (Kriya) it must have a cause (Karana).This Karana is the Shabda or Name(Nama) subtle or gross corresponding to that particular Artha.When the word "Ghata" is uttered, thisevokes in the mind the image of an object, namely, a jar; just as the presentation of that object does.Inthe Hiranyagarbha state, Shabda as Samskara worked to evoke mental images.The whole world is thusShabda and Artha, that is Name and Form (Nama, Rupa).These two are inseparably associated.There isno Shabda without Artha or Artha without Shabda.The Greek word "Logos" also means thought andword combined.There is thus a double line of creation, Shabda and Artha; ideas and language togetherwith objects.Speech as that which is heard, or the outer manifestion of Shabda, stands for the Shabdacreation.The Artha creation are the inner and outer objects seen by the mental or physical vision.Fromthe cosmic creative standpoint, the mind comes first, and from it, is evolved the physical worldaccording to the ripened Samskaras which led to the existence of the particular existing universe.Therefore, the mental Artha precedes the physical Artha which is an evolution in gross matter of theformer.This mental state corresponds to that of dreams (Svapna), when man lives in the mental worldonly.After creation which is the waking ( Jagrat) state, there is for the individual an already existingparallelism of names and objects.Uttered speech is a manifestation of the inner naming or thought [ Pobierz całość w formacie PDF ]
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.The mind as Artha, that isin the form of the mental impression, is an exact reflection of the outer object or gross Artha.As theouter object is Artha, so is the interior subtle mental form which corresponds to it.That aspect of themind which cognizes is called Shabda or Nama (name), and that aspect in which it is its own object orhttp://www.sacred-texts.com/tantra/sas/sas24.htm (12 of 17)07/03/2005 16:04:16 Chapter Twenty-four: Shakti as Mantra (Mantramayi Shakti)cognized is called Artha or Rupa (form).The outer physical object, of which the latter is in theindividual an impression, is also Artha or Rupa, and spoken speech is the outer Shabda.The mind isthus, from the Mantra aspect, Shabda and Artha, terms corresponding to the Vedantic Nama and Rupa orconcepts and concepts objectified.The Mayavada Vedanta says that the whole creation is Nama andRupa.Mind as Shabda is the Power (Shakti) the function of which is to distinguish and identify(Bhedasamsargavritti-Shakti).Just as the body is causal, subtle and gross, so is Shabda, of which there are four states (Bhava) calledPara, Pashyanti, Madhyama and Vaikhari.Para sound is that which exists on the differentiation of theMahabindu before actual manifestation.This is motionless, causal Shabda in Kundalini, in theMuladhara center of the body.That aspect of it in which it commences to move with a general, that is,non-particularized, motion (Samanya Spanda) is Pashyanti whose place is from the Muladhara to theManipura Cakra, the next center.It is here associated with Manas.These represent the motionless andfirst moving Ishvara aspect of Shabda.Madhyama Shabda is associated with Buddhi.It isHiranyagarbha sound (Hiranyagarbharupa) extending from Pashyanti to the heart.Both Madhyamasound which is the inner "naming" by the cognitive aspect of mental movement, as also its Artha orsubtle (Sukshma) object (Artha) belong to the mental or subtle body (Sukshma or Linga Sharira).Perception is dependent on distinguishing and identification.In the perception of an object that part ofthe mind which identifies and distinguishes and thus "names" or the cognizing part is, from the Shabdaaspect, subtle Shabda: and that part of it which takes the shape of, and thus constitutes, the object (ashape which corresponds with the outer thing) is subtle Artha.The perception of an object is thusconsequent on the simultaneous functioning of the mind in its two-fold aspect as Shabda and Artha,which are in indissoluble relation with one another as cognizer (Grahaka) and cognized Grahya).Bothbelong to the subtle body.In creation Madhyama sound first appeared.At that movement there was noouter Artha.Then the Cosmic Mind projected this inner Madhyama Artha into the world of sensualexperience and named it in spoken speech (Vaikhari Shabda).The last or Vaikhari Shabda is utteredspeech, developed in the throat, issuing from the mouth.This is Virat Shabda.Vaikhari Shabda istherefore language or gross lettered sound.Its corresponding Artha is the physical or gross object whichlanguage denotes.This belongs to the gross body (Sthula Sharira).Madhyama Shabda is mentalmovement or ideation in its cognitive aspect and Madhyama Artha is the mental impression of the grossobject.The inner thought-movement in its aspect as Shabdartha, and considered both in its knowingaspect (Shabda) and as the subtle known object (Artha) belongs to the subtle body (Sukshma Sharira).The cause of these two is the first general movement towards particular ideation (Pashyanti) from themotionless cause Para Shabda or Supreme Speech.Two forms of inner or hidden speech, causal, subtle,accompanying mind movement thus precede and lead up to spoken language.The inner forms ofideating movement constitute the subtle, and the uttered sound the gross aspect of Mantra which is themanifested Shabda-Brahman.The gross Shabda called Vaikhari or uttered speech, and the gross Artha or the physical object denotedby that speech are the projection of the subtle Shabda and Artha, through the initial activity of theShabda-Brahman into the world of gross sensual perception.Therefore, in the gross physical world,Shabda means language, that is, sentences, words and letters which are the expression of ideas and areMantra.In the subtle or mental world, Madhyama sound is the Shabda aspect of the mind whichhttp://www.sacred-texts.com/tantra/sas/sas24.htm (13 of 17)07/03/2005 16:04:16 Chapter Twenty-four: Shakti as Mantra (Mantramayi Shakti)"names" in its aspect as cognizer, and Artha, is the same mind in its aspect as the mental object of itscognition.It is defined to be the outer in the form of the mind.It is thus similar to the state of dreams(Svapna), as Parashabda is the causal dreamless (Sushupti), and Vaikhari the waking (Jagrat) state.Mental Artha is a Samsara, an impression left on the subtle body by previous experience, which isrecalled when the Jiva reawakes to world experience, and recollects the experience temporarily lost inthe cosmic dreamless state (Sushupti) which is destruction (Pralaya).What is it which arouses thisSamskara? As an effect (Kriya) it must have a cause (Karana).This Karana is the Shabda or Name(Nama) subtle or gross corresponding to that particular Artha.When the word "Ghata" is uttered, thisevokes in the mind the image of an object, namely, a jar; just as the presentation of that object does.Inthe Hiranyagarbha state, Shabda as Samskara worked to evoke mental images.The whole world is thusShabda and Artha, that is Name and Form (Nama, Rupa).These two are inseparably associated.There isno Shabda without Artha or Artha without Shabda.The Greek word "Logos" also means thought andword combined.There is thus a double line of creation, Shabda and Artha; ideas and language togetherwith objects.Speech as that which is heard, or the outer manifestion of Shabda, stands for the Shabdacreation.The Artha creation are the inner and outer objects seen by the mental or physical vision.Fromthe cosmic creative standpoint, the mind comes first, and from it, is evolved the physical worldaccording to the ripened Samskaras which led to the existence of the particular existing universe.Therefore, the mental Artha precedes the physical Artha which is an evolution in gross matter of theformer.This mental state corresponds to that of dreams (Svapna), when man lives in the mental worldonly.After creation which is the waking ( Jagrat) state, there is for the individual an already existingparallelism of names and objects.Uttered speech is a manifestation of the inner naming or thought [ Pobierz całość w formacie PDF ]