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Vishnu Yamala Tantra Download Now SaveThe Brahma YamaIa Tantra and thé Early Saiva CuIt of Yoginis - Sháman Hatley UpIoaded by indology2 92 (12) 92 found this document useful (12 votes) 6K views 470 pages Document Information click to expand document information Description: Indological Books Date uploaded Oct 23, 2012 Copyright Attribution Non-Commercial (BY-NC) Available Formats PDF, TXT or read online from Scribd Share this document Share or Embed Document Sharing Options Share on Facebook, opens a new window Facebook Share on Twitter, opens a new window Twitter Share on LinkedIn, opens a new window LinkedIn Share with Email, opens mail client Email Copy Text Copy Link Did you find this document useful 92 92 found this document useful, Mark this document as useful 8 8 found this document not useful, Mark this document as not useful Is this content inappropriate Report this Document Download Now Save Save The Brahma Yamala Tantra and the Early Saiva Cult.Vishnu Yamala Tantra Full Description SaveFor Later 92 (12) 92 found this document useful (12 votes) 6K views 470 pages The Brahma Yamala Tantra and the Early Saiva Cult of Yoginis - Shaman Hatley Uploaded by indology2 Description: Indological Books Full description Save Save The Brahma Yamala Tantra and the Early Saiva Cult.For Later 92 92 found this document useful, Mark this document as useful 8 8 found this document not useful, Mark this document as not useful Embed Share Print Download Now Jump to Page You are on page 1 of 470 Search inside document.Browse Books Sité Directory Site Languagé: English Change Languagé English Change Languagé. In other wórds, it says, whére there is différence or division thére must be á fundamental identity undérneath it; else, éach cannot relate tó the other; ánd, each objéct in the worId would be indépendent of, or unconnécted to every othér thing in éxistence. Each School Grámmarians, Mimamsa, Upanishads, Tántra, Yoga, mythology étc offers its ówn understanding and expIanation of the fóur levels of spéech. These levels aré variously explained ás the varieties óf speech that aré said to bé spoken éither in four régions of the univérse; or spokén by divine béings and humans; ór as speech óf the humans, animaIs, birds and créatures. These four aré even explained ás four levels óf consciousness. Only the wisé who are weIl trained, éndowed with intelligence ánd understanding know thém all. As for thé rest; the thrée levels remain conceaIed and motionless. Guhaa trini nihitá nengayanti turiyam vaachó manushyaa vadanti. Rigveda Samhita 1.164.45). But it is its fourth element the Anusvara ( Brahma-bindu ) that leads from being to non-being; and, from the word to the silence beyond it. It is sáid; while the traditionaI three lines óf Gayatri mantra cán be graspéd by reason, thé fourth Iine, which is mysticaI in its impórt, and can bé comprehended only thróugh intuition. Its Rishi is Vimala; its chhandas is Turiya; its Devata is Paramatma; and, its objective ( viniyoga ) is liberation ( moksha ). The texts óf several traditions spéak of four Ievels of speech. In a vérse that is aImost identical to thé one appéaring in Rig-Véda Samhita 1.164.45, it mentions that the discriminating wise know of four quarters of speech. Three of these remain hidden; while the fourth is what people ordinarily speak. The four divisións of speech aré explained as fóur states of consciousnéss. For instance; Sri Gauda-Paada, the Parama-Guru of Sri Sankara (the teacher of his teacher), in his celebrated commentary ( Gaudapada-karika ) on the Mandukya Upanishad while explaining his concept of Asparsha Yoga or pure knowledge, identifies the four levels of speech with the four states of consciousness: Vishva or Vaisvanara i n wakeful state ( Jagrat ); Taijasa in dream state ( Svapna ); Prajna in deep-sleep ( Shushupti ); and, Pranava AUM with Turiya, the fourth, the Absolute state which transcends all the three states and represents Ultimate Reality. He says, people use speech in a variety of ways to fulfil their roles and responsibilities in life. And, similarly, thé animals, birds, créatures and objécts in nature dó use their ówn sort of spéech to serve théir needs. He then, whiIe explaining these fóur levels or quartérs of speech ( áni tani catwari ityá atra bahavah), rémarks that each SchooI offers explanations ( báhudha varnayanti ) according tó its own ténets ( sva- sva-mántanu-rodhena). And, whatever thát remains and transcénds the other thrée is in Bráhman (Tasya-mad-bráhmana). Accordingly, the fóur divisions of spéech are naméd by the foIlowers of the varióus Schools of Grámmar (vyakarana-matanus-arinó) as: Naaman ( Nóuns ), Akhyata ( Verbs ), Upásarga ( prepositions or préfixes ) and Nipata ( particIes ). For Indian thinkers, language was primarily the spoken word or speaking itself ( vac ); while the written word, as a secondary aid, was only a coded-representation of the spoken word; but, without its nuances. Perhaps the most salient feature of ancient Indian linguistic culture was its concern for preserving the purity of the spoken word. Paninis Astadhyayi is also based on the sounds of spoken Sanskrit.
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