Vedas were transmitted orally for 330 centuries before they were penned down 70 centuries ago ..
When Vedas were penned down we had Kerala Namboodiri oral route Veda sruti experts ( including Panini) settling down on the banks of the river Saraswati.
The Saraswati river dried up a thousand years later ( 4000 BC ) by which time most of the ancient knowledge has been penned down in Gratha Lipi script in Sanskrit, except for some Atharva Veda vashikaran mantras which could be misused. ..
pade na varṇā vidyante varṇeṣv avayavā na ca / vākyāt padānām atyantaṃ pravibhāgo na kaś cana // VP:1.74 //
“ There is no phonemes (Varna) in the word; and, nor are there any parts of the phonemes. It is entirely not possible to separate words from the sentence ”.
All phonetics has three basic areas of study:--
Articulatory phonetics: the study of the organs of speech and their use in producing speech sounds by the speaker.
Acoustic phonetics: the study of the physical transmission of speech sounds from the speaker to the listener.
Auditory phonetics: the study of the reception and perception of speech sounds by the listener.
Panini’s grammar formed the basis of modern linguistics and described a number of important phonetic principles. Pāṇini provided an account of the phonetics of voicing, describing resonance as being produced either by tone, when vocal folds are closed, or noise, when vocal folds are open..
Speech sounds are generally produced by the modification of an airstream exhaled from the lungs. The respiratory organs used to create and modify airflow are divided into three regions: the vocal tract (supralaryngeal), the larynx, and the subglottal system.
The airstream can be either egressive (out of the vocal tract) or ingressive (into the vocal tract). In pulmonic sounds, the airstream is produced by the lungs in the subglottal system and passes through the larynx and vocal tract.
Glottalic sounds use an airstream created by movements of the larynx without airflow from the lungs. Clicks or lingual ingressive sounds create an airstream using the tongue.
A midsagittal view of the mouth with numbers marking places of articulation.
Passive and active places of articulation: (1) Exo-labial; (2) Endo-labial; (3) Dental; (4) Alveolar; (5) Post-alveolar; (6) Pre-palatal; (7) Palatal; (8) Velar; (9) Uvular; (10) Pharyngeal; (11) Glottal; (12) Epiglottal; (13) Radical; (14) Postero-dorsal; (15) Antero-dorsal; (16) Laminal; (17) Apical; (18) Sub-apical or sub-laminal.
All the sounds we make when we speak are the result of muscles contracting. The muscles in the chest that we use for breathing produce the flow of air that is needed for almost all speech sounds; muscles in the larynx produce many different modifications in the flow of air from the chest to the mouth.
After passing through the larynx, the air goes through what we call the vocal tract, which ends at the mouth and nostrils. Here the air from the lungs escapes into the atmosphere. We have a large and complex set of muscles that can produce changes in the shape of the vocal tract .The different parts of the vocal tract are called articulators.
Articulatory phonetics is concerned with the transformation of aerodynamic energy into acoustic energy. Aerodynamic energy refers to the airflow through the vocal tract. Its potential form is air pressure; its kinetic form is the actual dynamic airflow. Acoustic energy is variation in the air pressure that can be represented as sound waves, which are then perceived by the human auditory system as sound..
To produce any kind of sound, there must be movement of air. To produce sounds that people can interpret as spoken words, the movement of air must pass through the vocal cords, up through the throat and, into the mouth or nose to then leave the body. Different sounds are formed by different positions of the mouth—or, as linguists call it, "the oral cavity" (to distinguish it from the nasal cavity).
Paniniya Sikfa classified Sanskrit speech sounds on the basis of their pitch (svara), duration (kala), place of articulation (sthana), effort (prayatna), and sound material (Anupradana)..
All the consonants took alf a matra in their production, all the short vowels one matra, all the long vowels and fricatives two matras and the prolated vowels three matras, where matra was considered as unit of time. Speech sounds having the same quantity were grouped together.
Effort and sound material were combined under the term primary effort (prayatna) . Primary effort subsumed effort termed internal effort ( anthara prayatna) and sound material termed external effort (bahya prayatna).
Internal efforts were those taking place within the oral cavity during inspiration and before the production of speech sounds.
External efforts were those taking place during expiration and after the generation of the speech sound essence.
The overall aim of Sanskrit Grammar was not to list out the rules and to standardize the language; but, to aptly bring out the intended meaning of the structure of words..
Sanskrit Grammar was an attempt to purify (samskruta), to discipline and to explain the behavior of the spoken language, so that the inner meaning could shine forth unhindered.
Bharthari’s major work, Vakyapadiya, discusses the ways in which the outer word-form could unite with its inner meaning.
Bhartrhari regarded the sentence as a single ‘integral symbol’(eko anavayah sabdah); an indivisible unit of communication ; an integral sentence the meaning of which is grasped by an instantaneous flash of understanding or perception through of intuition (Prathibha).
The complete and true meaning of a sentence is achieved only by means of such ‘intuitive perception’ (Vakya–Sphota). That according to Bhartrhari is the true and complete communication.
According to Bhartrhari, the letter-sounds have a limited range. Each sound helps in gaining a better understanding of its next. The first one could be vague ; and , the next one little more clear and so on, until the last one, aided by the accumulated impression created by all the preceding perceptions, finally reveals the complete meaning (Sphota) with precision and distinctness.
Bharthrhari maintained that the primary function of the words was to combine into a sentence, in its complete utterance, to give forth a meaning. We understand the meaning of a sentence wholly immediately only after the speaker utters the sentence.
And, therefore, the sentence is the primary meaningful unit; and, the words extracted from the sentence analytically are only its component parts. Bhartrhari does not decry the value or the validity of words; but, only points out their status of being a part and never a whole.
Bharthrhari emphasized that the fundamental linguistic unit is indeed the complete utterance of a sentence. Just as a letter or a syllable has no parts, so also the sentence is to be taken as complete integral unit (Vakya-sphota); and, not as a collection of smaller elements.
Bharthrhari argued that for the purpose of linguistic analysis, study of language and its grammar it might be fine to split the sentence into abstracted pieces, such as: the words, then into the roots and suffixes of the words, syntax’s etc; and discuss about their position in the sentence. Such analytical splitting is artificial (Vikalpa); does, not have much significance.
He said; “it is only those who do not know the language thoroughly that analyze it into words, in order to get a connected meaning.”
But, such fragmented approach is surely not suitable in the real world where men and women live, communicate and transact. In a speech-situation where the speaker communicates ones ideas and the listener grasps his/her speech, it is necessary that the utterance has to be complete.
The speaker communicates and the listener understands his utterance as a single unit.
The word does not generate the meaning; the word itself is transformed (Vivartate) into meaning. The relation between the word and its meaning is not that of ‘generator – generated’; but, that of ‘signifier-signified’. The word and its meaning, in essence, are identical
The Sphoṭa can be seen as a communication-device based on recognition of the truth of existence through a word/text in the hearer speaker, (sattā).
It therefore is of a psychological nature, as any human speech is, for the recognition of the meaning of the text is perceived by a consciousness which lies beyond the analytic capacity of the external mind, and carries in itself all meanings; and as such, its proper understanding requires a psychological experience.
Even today this theory propounded 9000 years ago, is widely recognized among modern linguists as the most complete investigation into the profundities of language, making a considerable contribution to the Philosophy of Language, the Psychology of Speech, and especially Semiotics.
Identical and eternal Sphota equally and fully present in both the speaker and the hearer, in every one of us. The physical and physiological sounds, uttered in a sequence and heard at the other end by the hearer, only serve to manifest the Eternal Word already present.
At Madhyama val the unitary sphota appears separated into its sequence of thoughts, words and phrases none of which have as yet reached the level of uttered sound.
Sphota functions exactly like a transcendental category of the whole. It is through the sphota, which is activated by the pronunciation or hearing of the separate letters or words, that the meaning of the sentence is manifested as a whole.
The phonemes do not convey the meaning, but the sphota, once manifested, conveys the meaning. Between the sphota and its word-meaning aspect the relation is that of expression and thing or meaning expressed.
This is a natural relationship which is indestructible and beginningless. Convention only serves to bring it out. Bhartrhari emphasizes that the sphota is an entity which is within each person. All of us have the capacity to instinctively feel its existence within, and ultimately to directly perceive it with the mind.
The contention that the sphota may be directly perceived, and is not merely a thing which is inferred, is one of the key points of Sphota theory.
There is an inherent desire within the individual self to communicate—speech has an instinctive basis.
The two aspects of word-sound ( dhvani ) and word meaning ( artha ), differentiated in the mind ( buddhi) and yet integrated like two sides of the same coin, constitute the sphota.
Sphota is an a priori meaning whole, which is fully perceived in the mind of the speaker before he begins to speak, and is latent in the minds of all hearers.
The uttered sounds serve only to manifest to the hearer the sphota which is already latent in his consciousness, and which is identical with the speaker’s initial sphota.
Again, sphota comes from the Sanskrit Word Sphut which literally means “Bursting Forth of Illumination or Light”.
The simplest and clearest Image for the meaning of Sphota is that of a light bulb flashing on when one understands (“gets”) an Idea”. Sphota has two parts, Internal and External, both important, and reliant on one another.
One is the sound which the meaning is carried in (Dhvani), and the other is the actual meaning that the sound carries (Varna).
Sphota is a “kind of meaning – bearing sound revelation within normal human consciousness”, and meaning (artha) comes from human consciousness, it is something that comes from the mind, and does not dwell in things or “Objective Existence”.
Mantras are related to the Sphota theory because of the mystic origins of the mantras. A mantra in Sanskrit / Malayalam is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words in Sanskrit which has psychological and spiritual powers if uttered correctly.. Mantra meditation helps to induce an altered state of consciousness.
A mantra may or may not have a syntactic structure or literal meaning. This magic is in the sound.. The words are often only to induce a sense of gratitude which causes Mobius coils of the DNA to emit a scalar field.
At its simplest, the word ॐ (Aum, Om) serves as a KING mantra-- also known as the "pranava mantra," the source of all mantras.
Hindu mantras may be spoken aloud, anirukta (not enunciated), upamsu (inaudible), or manasa (not spoken, but recited in the mind). In ritual use, mantras are often silent instruments of meditation.
In the Tantric school the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world.
The mantras below were part of my school morning assembly prayers for 11 years .
ॐ असतो मा सद्गमय ।
तमसो मा ज्योतिर्गमय ।
मृत्योर्मा अमृतं गमय ।
ॐ शान्तिः शान्तिः शान्तिः ॥
asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor māmṛtaṃ gamaya.
"from the unreal lead me to the real, from the dark lead me to the light, from death lead me to immortality. (Bṛhadāraṇyaka Upaniṣad 1.3.28) 5000 BC
Oṁ Sahanā vavatu sahanau bhunaktu
Sahavīryam karavāvahai Tejasvi nāvadhītamastu
Mā vidviṣāvahai Oṁ Shāntiḥ, Shāntiḥ, Shāntiḥ.
"Om! Let the Studies that we together undertake be effulgent;
"Let there be no Animosity amongst us; Om! Peace, Peace, Peace.
– Taittiriya Upanishad 2.2.2- 5000 BC
The Gayatri mantra is the most universal of all Hindu mantras, invoking the universal Brahman as the principle of knowledge and the illumination of the primordial quasar ..
ॐ भूर्भुवस्व: | तत्सवितुर्वरेण्यम् | भर्गो देवस्य धीमहि | धियो यो न: प्रचोदयात्
Oṁ Bhūrbhuvaswaha Tatsaviturvarenyam bhargo devasya dhīmahi dhiyo yo naḥa prachodayāt,
"Let us meditate on that excellent glory of the divine Light ( Savitr / Quasar ). May she stimulate our intellectual illumination. ---- 10th verse, Hymn 62 ,Book III - Rig Veda.5000 BC
Savitr in Vedas means the vivifying power
The Gayatri mantra is found in all four Vedas which came down on oral route for 330 centuries before they were penned down 70 centuries ago.. This mantra is considered very powerful due to sublimity of its content and cosmic vibrations of its sound.
When the rest of the world ate raw meat , lived in dark caves , wore animal skins , did grunt grunt for language , and could not think beyond eating, going for a crap and sleeping-- Indians were talking about consciousness and quantum physics..
Sphota is the Transcendent Ground in which the spoken syllable and the conveyed meaning find themselves unified.. The differentiation between sound and articulation is one of the fundamental features of the theory of Sphoṭa. Sphota is not a sound we hear but the sound we articulate..
Shabda and Nada manifested in the cosmic energy of sound give rise to the energies of heat, light and other basic streams of energy existing in the universe. The Nada (cosmic vibration) of the Shabda (eternal sound) is the originator of everything that exists in nature.
Sound operates through the law of Resonance. Resonance eliminates the limitations of the "sender and receiver dynamic." Resonance is where two become one, where minds join.
Resonance is, in itself, a state of awareness and experiential knowing far beyond concept and mental, cognitive thinking. On the vibration field-form-body-time level, resonance is the experiential state of Oneness.
These great pioneer maharishis laid the foundations for every shade of linguistic discipline, of Phonology, Phonetics, Etymology, Syntax and Semantics, and built a vast super structure of the science of Linguistics that embraced and articulated every shade of experience ranging from the simplest physical facts to the highest philosophical truths.
One of the many consequences of this proliferation, driven by analytical methods of astonishing acumen, was the classical schism between the Darshanikas and Vyakaranikas, the philosophers and the grammarians, who sought exclusive jurisdictions in their areas of thought, but nevertheless had inevitably to borrow concepts from each other, clearly because areas of thought could not easily be demarcated to serve any claims of exclusivity.
It is simply astonishing that the Rig Veda should show such a remarkable convergence of the highest of thought, and deepest of meaning, set the choicest of words and conforming to the greatest beauty of poetic aesthetics.
Modern epistemology which deals with the sources of knowledge and modern semiotics which deals with signs or symbols, look at thought, word or meaning developing in this way, but this is precisely the way of thinking of the Indian ancients.
These were remarkable methodologies of men like Yaska and Panini, Patanjali and Bhatrhari who were at once Linguists, Grammarians and Philosophers all rolled into one.
These were disciplines, never assigned a separate and unique identity as in modern times, and though their contexts were broadly recognized by the Vyakaranikas or Grammarians and the Darshanikas, or Philosophers, they were always inter-meshed into a common over-arching visualization of one ultiimate truth.
Darshana means philosophy. Darshanikas based their philosophy on teachings of Upanishads. The belief system is that there is a limitation on mental abilities to reach Truths beyond mind. Inference, observations and mental speculations cannot uncover the deeper Truths of existence.
Upanishads as body of knowledge embody Truths beyond the human mind revealed to the maharishis.
Darshanikas depend on their view point based on revealed Truth which has a higher standing compared to perception and inference based knowledge and mental speculation. Darshanika is not just formulates the view point based on Vedantic teachings but also has a direct experience of Truth.
Indeed, the ultimate reality is also expressible in language, the shabda-brahman, or "Eternal Verbum". Sphoṭa, is whole and indivisible, while nada, the sound, which is sequenced and therefore divisible.
The sphoṭa is the causal root, the intention, behind an utterance, in which sense is similar to the notion of lemma in most psycholinguistic theories of speech production. Uttering the nada induces the same mental state or sphoṭa in the listener - it comes as a whole, in a flash of recognition or intuition (pratibha, 'shining forth').
This is particularly true for vakya-sphoṭa, where the entire sentence is thought of (by the speaker), and grasped (by the listener) as a whole. Sphoṭa is the carrier of this thought, as a primordial vibration.
Bhartṛhari was the author of two influential Sanskrit texts , the Vakyapadiya, on Sanskrit grammar and linguistic philosophy, , and the Satakatraya, a work of Sanskrit poetry, comprising three collections of about 100 stanzas each..
For Bhartṛhari, humans— are capable of what he called pratibhā, a flash of indescribable intuitive understanding such that one knows what the present object “means” and what to do with it.
It is a priori judgment appealed to in thought experiments to test philosophical hypotheses, but in the sense of a spontaneously arising awareness that is immediate, reliable, indescribable, and pregnant with meaning.
Our instantaneous understanding of a sentence or complete utterance already counts as an instance of pratibhā. Bhartṛhari’s philosophy affirms the omnipresent and world-constituting character of language while revealing holistic and monistic tones.
All awareness appears as if permeated by words. It is by dint of words that consciousness is capable of illuminating its object, that one is able to grasp distinctions among things.
Meanwhile, Bhartṛhari has a holistic preference for that which is conceptually undifferentiated; for him, a whole is typically more real than its parts. He goes on, it seems, to posit an undivided and linguistic reality as the ultimate source of myriad things in the world.
Bhartṛhari said that the nature and functioning of language is closely interlinked with that of consciousness .. . A perceptual awareness or an episode of perceptual consciousness consists of the act of perception and the immanently known form of its external object..
In Bhartṛhari’s view, consciousness is self-aware in that both the act and the percept are instantaneously and immanently known to consciousness itself. In perception, one is aware of both the perceptual act and the intentional percept.
Similarly, in understanding a word, one is aware of both the signifying word and its signified meaning. For him, the understanding can occur even if no concerned external object is present..
For Bhartṛhari, the primary meaningful unit of language is the sentence, not the word. Only a sentence or complete utterance conveys a clear and complete meaning and prompts the hearer to action. Words, by contrast, express their meanings only in the context of a sentence.
In fact, Bhartṛhari would tend to view the meanings of words in isolation as imaginary constructs. Consequently, he normally uses the term pratibhā to represent the instantaneous understanding of a sentence and the correlative sentence meaning, but not word understanding and word meaning
With Bhartṛhari’s emphasis on linguistic practice and consciousness, the notion of sentence meaning discussed here is what the hearer intentionally apprehends at the precise moment she understands a complete utterance.
In the process of comprehending a sentence, we typically apprehend its constituent words and their indefinite meanings individually and sequentially.
Toward the end of the process, according to Bhartṛhari, a distinct sentence meaning as pratibhā may appear in a flash, brought forth by the word meanings.
Here is how Bhartṛhari characterizes it in the Vakyapadiya 9000 years ago when the rest of the word was doing GRUNT GRUNT for language --
“ The intuitive meaning cannot be explained to others as “it is this.” Though its existence is borne out by one’s own experiential activity, even the agent herself cannot render a description of it. (2.144) While being beyond analytical reflection, it seems to complete the combination of the word meanings and assume, as it were, the whole form covering all the meanings. It figures as an object. (2.145)”
Upon hearing a sentence that is understood, an intuitive meaning spontaneously occurs as the intentional correlate of the act of sentence understanding and is immanently and distinctively known or experienced by the hearer. This fact shows itself in the hearer’s knowing what to do in response to the sentence.
For Bhartṛhari, one can directly and instantly experience the intuitive meaning of a sentence, which, we may say, approximates what it is like to understand what the sentence means.
Bhartṛhari’s view is that the intuitive meaning cannot be properly verbalized. He sees a limit of language right in linguistic understanding! The intuitive meaning that is directly experienced in linguistic understanding cannot be adequately expressed as it truly is by words.
Significantly, the indescribability does not arise because the meaning is unique and private to every individual. The meaning is as ineffable to oneself as it is incommunicable to others.
In Vakyapadiya 2.421–422, Bhartṛhari explains the difference between the particularized experience of sentence meaning and the indefinite apprehension of word meaning by referring to that between the actual experience of being burnt and the mere apprehension of the meaning of the word “burn.”
For Bhartṛhari, intuitive meaning is of the nature of interrelation between word meanings, while a relation in itself cannot be described. A relation is not determinately cognizable; it lacks an independent form on which words can alight, because it depends entirely on the items that are related by it.
In addition, given the entity-like nature of nouns, any noun used to signify the relation inevitably turns it into an entity that possesses a relation, but not the relation as such.
IF YOU KNOW HOW TO SEE AURAS, WHEN A MAN DOES SPEED READING HE GETS A HALO AROUND HIS HEAD. IF YOU CAN HEAR BEYOND THE AUDIO RANGE YOU CAN HEAR THE BRAIN CRACKING WITH STATIC ..
For Bhartṛhari, the term pratibha stands for sentence understanding as well as sentence meaning. The intuitive meaning qua sentence meaning, being the inner intentional object of an understanding act, is immanent in the awareness of sentence understanding, whereas the awareness, comprising within itself both the act and the meaning, is said to be a unitary, indivisible whole. It is through conceptual analysis that we hold the act and the meaning apart..
Sentence understanding is only a paradigmatic case for Bhartṛhari’s notion of pratibha as a flash of indescribable understanding such that one knows what the present object means and what to do with it. Let us use the term “intuitive understanding” or simply “intuition” for this notion.
Pratibha, a flash of indescribable understanding it arises spontaneously in a flash, following a tacit integration that involves the presence of words or linguistic traces(śabdabhāvanā) and depends on repeated practice or nature/instinct, such that it cannot be reduced to a mere summation of its causal factors and constituents.. )
Prathibha is an immediate, noninferential awareness of an object for what it “means” as well as of what to do with it, and is generally considered reliable concerning what it reveals. Its content cannot be transmitted to others—everyone has to acquire it through their own practices and experiences.
Bhartṛhari, as a grammarian-philosopher, recognizes the centrality of language in all our theoretical and practical activities. In his view, our experiences of daily life are invariably impregnated with words. However, he also has a notion of linguistic traces and of inarticulate words (anākhyeyaśabda).
The following verses in the Vakyapadiya indicate the functioning, significance, and far-reaching presence of an intuitive understanding: --
“ Concerning what is to be done, no one can transgress that [intuitive understanding] which arises either directly from words or through the working of linguistic traces. (2.146) The whole world considers it to be a reliable means of knowledge (pramāṇa). Even the activities of animals proceed by dint of it. (2.147) Just as the power to intoxicate and the like appear spontaneously in certain substances by mere maturity, likewise are intuitive understandings [that emerge in the consciousness] of those who have them. (2.148)”
The intuitive understanding that arises directly from words is presumably intuition as sentence understanding, which results from the comprehension of audible words in an utterance, whereas other types of intuitive understanding (whatever they are) occur through the working of linguistic traces, which bring forth inner words that induce the intuition concerned.
Either way, the emerging intuitive understanding typically gives one the best guidance regarding what the appropriate action is to take here and now.
Who causes infants to move their speech organs to utter meaningful sounds for the first time? Hindus believe in the doctrine of rebirth--, for Bhartṛhari, endowed with linguistic traces ( soul samskaras ) that help to induce in their mind an intuitive understanding that guides them in their purposive activities.
This explains why little children who are learning a language may utter completely new sentences in a way that surprises their elders..
Vedanta says that "Vasanas" (inherent tendencies ) and "Samskaras" ( latent impressions ) are carried forward life after life. Vasanas are subtle impressions which the individual soul will carry with when the soul separates itself from the physical body upon the death of a person.
The latent impressions or vasanas will start functioning when the soul enters a new body. It is like a seed which has the potential of a huge tree stored within the seed. This is why nobody in the west can understand why people are born with phobias.
Buddha who ate pig and did not believe in the soul will not understand it either..
In Vakyapadiya Bhartrhari discussed logical problems such as the liar paradox and a paradox of unnameability or unsignfiability which has become known as Bhartrhari's paradox
Bhartrhari discusses several statements of a paradoxical nature, including sarvam mithyā bravīmi "everything I am saying is false" which belongs to the liar paradox family, as well as the paradox arising from the statement that something is unnameable or unsignifiable (in Sanskrit: avācya): this becomes nameable or signifiable precisely by calling it unnameable or unsignifiable.
Bhartrhari's interest lies not in strengthening this and other paradoxes by abstracting them from pragmatic context, but rather in exploring how a stubborn paradox may arise from unproblematic situations in daily communication.
An unproblematic situation of communication is turned into a paradox — we have either contradiction (virodha) or infinite regress (anavasthā) — when abstraction is made from the signification and its extension in time, by accepting a simultaneous, opposite function (apara vyāpāra) undoing the previous one
For Bhartrhari it is important to analyse and solve the unsignifiability paradox because he holds that what cannot be signified may nevertheless be indicated (vyapadiśyate) and it may be understood (pratīyate) to exist.
A paradox in language is a statement that contains two contradicting facts, thus resulting in the paradox. The specific type of paradox i.e. self-reference.
Like Patanjali, Bhartrhari also emphasizes ‘Cosmic Consciousness’ (samvit) as the essence of the reality which enables the inner consciousness of the soul to understand it, in the form of word and language. According to Bhartrhari, “The speech (or word) exists within and outside all living beings in the form of consciousness (Chaitanya). Sabda is another form of ‘chaitanya’ or consciousness.
For Bhartrhari and other grammarians, Sabdas are the sole guide to the objects. All classes of things depend on sabda, Vaidik or secular; and all the disciplines of knowledge depend on Vyakarana (grammar). Without grammar, the truth cannot be apprehended.
In a nut shell, ‘The grammar is the gateway and royal road to liberation.
Here is the FAKE cooked up story attached to the composition of Hymn BHAJA GOVINDAM
Verse 1: ~~~~~~
BHAJA GOVINDAM, BHAJA GOVINDAM
GOVINDAM BHAJA MUDHAMATE
SAMPRAAPTE SANNIHITE KALE
NA HI NA HI RAKSHATI DUKRINKARANE
Worship the Spirit, worship the Spirit, seek Govinda , O Ignoramus ! Hark - when death finally arrives at your door , these useless rules of grammer ( atheist madhumati pursuits ) which you are now trying to cram and master , cannot salvage you at all..
4000 years ago, Adi Shankaracharya was walking along a street in Varanasi one day when he came across an aged scholar reciting the rules of Sanskrit grammar repeatedly on the street.
Adi Shankara went up to the scholar and advised him not to waste his time on grammar ( CHANDAS ) at his age but to turn his mind to God in worship and adoration, which would only save him from this vicious cycle of life and death.
He composed the hymn extempore and sang out on this occasion.
TOTAL LIES !
Veda srutis had perfect grammar.. To say that srutis and mantras in Sanskrit are not governed by the divine laws of Sanskrit Grammar, but a product of human endeavour and came into existence at a much later stage in human evolution is hog wash..
Sanskrit is based on Sri Yantra and is highly resonant. All 54 alphabets vibrate the cosmos. The grammar inherent is Sanskrit Sruti is divine . If poison is injected ( as done by the white invader say to convert Shraddha into Bhakti ) , the sruti becomes incongruent and sticks out like a sore thumb.
The power of a mantra lies in the sound –not the meaning. This power is derived from grammar. This grammar is based on the divine geometry Sri Yantra. When you chant a mantra, both the resonant and the grammatical precision merge to create an effect on the chanter and the listener.
A mantra is a word or a series of words , which produce longitudinal Scalar waves by resonating your Pineal gland and your DNA—in a divine language.
Now what is a divine language?
A divine language came out from a 12 strand DNA – the most complicated supercomputer on this planet. Since the past 5000 years ( since 3000 BC ) there have been no human beings on this planet with 12 strand DNA.
The King mantra OM generates Nitric Oxide. Try saying MMM without plugging your ears and then do it after plugging your ears-- you will know what I mean. This humming increases the production of Nitric oxide.
Humming or the sound MMMMMM boosts level of nitric oxide—this in turn ups the oxygen intake by 98%, the biggest secret . Ordinary breath is a mere 4%. When there is lack of oxygen in your blood , you living to a small percentage of your potential.
Mantras must have precise golden ratio sound harmonics ( Fibonacci/ Sri Yantra )--and Sanskrit is a digital danguage, suitable for making conscious computers.. Mantra is a carrier wave with potent information within it. Mantras reprogramme your DNA.
The human DNA can produce longitudinal scalar waves . Sound waves are longitudinal. Scalar waves which emanate from your mobius coil DNA are also longitudinal.
SRUTI VERSES ( VEDAS ) TRAVELLED 330 CENTURIES ON ORAL ROUTE BEFORE THEY WERE PENNED DOWN 70 CENTURIES AGO
NOT A SINGLE SYLLABLE OR TONE WAS LOST –THIS IS THE GREATEST FEAT OF MANKIND
HOW WAS IT EVER POSSIBLE?
ONLY BECAUSE DIVINE MATH WAS EMBEDDED .
VEDIC SRUTIS HAVE GOLDEN MEAN (1.618 ) , FIBONACCI SERIES , PASCALS TRIANGLE, LUCAS NUMBERS , SRI YANTRA ( GEOMETRY OF OM ), ULAM SPIRAL, PRIME NUMBER , ISOTOPE MAGIC EMBEDDED IN IT --.
THIS IS WHY WE HINDUS INSIST THAT SRUTIS WERE DOWNLOADED FROM AKASHA
IT IS IMPOSSIBLE TO COOK UP VEDIC SRUTI –OR POISON INJECT IT
SORRY –JEW ROTHSCHILD – IT IS A DISGRACE YOU HAVE TO LEARN IT FROM A BLOGGER NAMED CAPT AJIT VADAKAYIL
ALMOST ALL ANCIENT ARCHITECTURE IS ROOTED IN VEDIC SRUTI — AND IT SHOWS THAT THE ARCHITECTS WERE ALL HINDU INDIAN
WHEN I SAW THE GIZA PYRAMIDS OF PYRAMIDS MORE THAN DECADES AGO, I COULD SEE IT HAS EIGHT SIDES.. THE SHALLOW WHITE MIND COULD FIGURE OUT ONLY FUR..
I COULD SEE THE SRI YANTRA ANGLE 51 DEGREES 49 MINUTES 38.25 SECONDS. I COULD SEE THE VEDIC GOLDEN MEAN OF 1.618 ..
Panini’s grammar is THE greatest monuments of human intelligence... It describes, with the minutest detail, every inflection, derivation, and composition, and every syntactic usage of its author’s speech.
No other language, to this day, has been so perfectly described.
WHEN NASA TRIED TO GIVE BULL , I KICKED THEIR COLLECTIVE BALLS AND TWATS WITHIN AN HOUR..
FOR THREE DAYS MINE WAS THE SOLE VOICE OF DISSENT ON THE INTERNET..
THEN ONE BY ONE DISSENT FROM MAIN STREAM SCIENTISTS SNOWBALLED..
WITHIN A WEEK NASA WAS FORCED TO DECLARE THAT THEY FUCKED IT UP ROYALLY, AND THEY MUST GO BACK TO THE DRAWING BOARD.
NASA HAS NO IDEA OF THE “SOUND OF MUSIC”
DIMITRI MENDELEYEEVs 108 ELEMENT PERIODIC TABLE WAS BASED ON PANINIs DIVINE GRAMMAR.
Bhartṛhari develops a metaphysical setting, where he views sphoṭa as the language capability of man, revealing his consciousness. Indeed, the ultimate reality is also expressible in language, the śabda-brahman, or the Eternal Verbum.
Also, the notion of "flash or insight" or "revelation" central to the concept
I QUOTE BELOW SOME PARAS FROM MY POST BELOW— ABOUT FREE ENERGY TRANSMISSION SPOTS WHICH NIKOLA TESLA WORKED ON IN SOLITUDE AT HOTEL NEWYORKER ..
SORRY TESLA WAS NOT SENILE .. HE WAS NOT A LOONEY PLAYING WITH PIGEONS IN THE LAST TEN YEARS OF HIS LIFE .
HOTEL NEW YORKER WAS AN EXACT REPLICA OF THE WARDENCLYFFE TOWER WITH SAME HEIGHT OF 600 FEET .
TESLA WAS WORKING HIS ASS OFF, 16 HOURS A DAY TILL HIS DEATH.
SORRY , NEW YORKER HOTEL HAS SEVERAL TUNNELS ALL PLANNED BY TESLA-- WHICH LED TO EVEN THE NEW YORK CENTRAL RAILWAY STATION..
WARDENCLYFFE TOWER HAS THE SAME TUNNELS UNDERNEATH FITTED WITH THICK COPPER WIRES ..
UNKNOWN TO ALL TESLA HAS A POWER GENERATING PLANT IN THE BASEMENT OF NEW YORKER HOTEL.. THERE WERE TWO GLOBE ANTENNAS RIGHT ON TOP ..
NIKOLA TESLA USED THE HOTEL BUILDING AS A WARDENCLYFFE TOWER..
TESLA USED PIGEONS TO GET SECRET LONG DISTANCE FEEDBACK OF HIS WIRELESS TRANSMISSIONS ( DEATH RAY )..
In the post below DHRUV is actually THUBAN
WHAT FOLLOWS WILL LEAVE MY READERS SHELL SHOCKED.
AND MY REVELATIONS WILL JUMP UP TO 47.5 %
The southern shaft were pointed towards Alnilam of the Orion Constellation while the Northern shaft ( angle 32.5 deg ) pointed like a gun barrel towards Thuban of Draco constellation , when the Giza pyramid was made
This is the basis I said IMHOTEP ( Vishnu’s 9th avatar ) made the Giza pyramids in 3900 BC – at that time the North star was star THUBAN of the SISUMARA constellation
Adi Shankaracharya quoted Vedic text Taittirīya Āraṇyaka (2.19) 5000 BC to explain that Viṣhṇu resides at the navel of the Sisumara figure regulating the 26000 year precession wheel of the nakṣhatras. He also mentions that the star named Dhruva as Thuban is stationed at the tail end of the Sisumara constellation ( Draco constellation ) .
Orion rises in the south, while Draco descends in the north. The cycle is about 13 thousand years long. Then Orion descends, and Draco rises. This cycle is everlasting, and this is written in our Vedas and puranas
Sisumara is Vishnu’s first Matsya avatar DOLPHIN
This is why I dated Adi Shankaracharya at 2000 BC ( I am not revealing a dozen other reasons ). Bastards in Wikipedia dated Adi Shankaracharta as 820 AD ( 2820 years later ) .
The star Thuban (Draconis) was the northern pole star when pyramids was made by Imhotep, Vishnu’s 9th avatar
But Earth wobbles on its axis. It takes about 26,000 years to make one full wobble, and in that time, the north pole points to different stars.
When the pyramids were built, the star closest to the pole was Thuban, in Sisumara constellation ( Draco )
Our 7000 year old Vedic texts declare that devout people who know the 14 stars of Sisumara constellation are blessed. This is why after marriage in Kerala , the couple before consummating the marriage have to see Thuban star together , as a rite of passage –Vivaha Samskara
Our 7000 year old Vedas say that Sisumara is like the clay in the middle of the potter’s wheel . It moves slowly sitting at the navel , Dhruva rotates on this navel . Dhruva moves in circles day and night consisting of 30 muhurtas in the middle of the two directions (north and south). Like the navel of the potter’s wheel stays in the same place, so also Dhruva should be known to be rotating there itself.
(Ch 21.v 94, 95,96)
Dhruva the son of Uttānapāda, has become the main pivot of the pole in the sky. Verily, he rotates the sun, the moon and the planets continuously. The stars follow him who is himself moving like a wheel. (Ch 22. v5, 6,7 )
14 stars of Sisumara are :-
1) Dharma 2.Uttanapada 3.Kratu 4.Narayana 5.Samvatsara 6-7 Ashvins 8-9. Aryama-Varuna 10.Mitra 11.Agni 12.Indra 13.Kashyapa 14.Dhruva. The last four stars ending with Dhruva are circumpolar and can be seen thoughout the year from Bharata
Below: Mind you these are Sanskrit verses written in 7000 BC when the white man was doing GRUNT GRUNT for language and running around naked with his WEE willy and balls flapping' in the wind.. All this ancient astronomy was stolen by Ptolemy when he studied in Kodungallur Univeristy --he stole and patented in his name with fancy Greeko and Latin names.
Below: Mind you these are Sanskrit verses written in 7000 BC when the white man was doing GRUNT GRUNT for language and running around naked with his WEE willy and balls flapping' in the wind.. All this ancient astronomy was stolen by Ptolemy when he studied in Kodungallur Univeristy --he stole and patented in his name with fancy Greeko and Latin names.
Below: When the three stars of belt of Orion is super imposed on the three Hindu Vishnu avatar Ayyappa ( Imhotep ) made pyramids of Egypt, very far away the 14 stars of Sisumara gets superimposed on another Ayyappa made temple named Angkor Wat in Cambodia
Orion-Osiris, known in ancient India as Kal-Purush, 'Time Man',
When I wrote the post below—my detractors could not stop ridiculing .
I did NOT bother to explain.
But today I am in the mood to explain in great detail which will make the balls and twats of people around the planet resonate BRR TRR KRRRR
NOTE: THE GOLDEN MEAN OF 1.618 IS INVOLVED HERE .
THIS IS NOT A FLUKE
Nazca and Angkor Wat are exactly opposite each other, 180 degrees apart – this had to be planned by a civilization that navigated the world on a VIMANA .
Maya Danava escaped to Peru on a Vimana . On the same line, the pyramids in Egypt are 72 degrees west of Angkor Wat (one fifth of a 360 degree circle.)
Easter Island is about 144 degrees longitude away from both of them. Other less prominent ancient sites are also on this line-- a former equator from two pole shifts back when the North Pole was in what we now call southeast Alaska.
Easter Island and Mohenjo-Daro are 20.000 km apart, in both directions (east and west) directly opposite each other on the globe!
THE GIZA PYRAMID ALSO HAS THE SAME GOLDEN MEAN
SO WHAT IS THIS SWINGING PENDULAM OF 13,000 YEARS ( HALF OF THE 26,000 YEAR PRECESSION ) BETWEEN GIZA PYRAMIDS AND ANGKOR WAT ?
Distance from Ankor Wat to Giza pyramids is 4754 miles. This multiplied by the Vedic Golden ratio of1.618 gives 7692 miles which is the distance from Giza to Nazca . Now 7692 miles multiplied by the golden ratio again gives 12446, which is the distance from Nazca to Ankor Wat.
The spherical triangle between Alaska at the apex, Giza and Nazca gives the Sri Yantra angle of 51 degrees 49 minutes 38.25 seconds , which is the same as the Egyptian pyramid, and also the Vedic Sri Yantra.
Orion's altitude at the south meridian steadily rises and Draco's altitude at the north meridian steadily falls. When Draco reaches its lowest point, Orion reaches its highest point.
Then the opposite side of the cycle begins with Draco steadily rising and Orion steadily falling. The 'up' motion takes 13,000 years. The 'down' motion takes 13,000 years.
This is a SEE SAW of -- up for 13,000 years, down for 13,000 years - for ever.
The sky-ground plans of Angkor and Giza have succeeded in capturing the highest point in Draco's trajectory and the lowest point in Orion's .
Is this coincidence ?
Oh Yeah ?
Because I can come up with many more that ancient Hindu built structures all over the planet.
Maya Danava who created the Mayan calendar , built the amazing structures in Peru , central America and Mexico
The three Aztec pyramids at Teotihuacan is made by Maya Danava . This is also perfectly aligned to Orion’s Belt -- ancient city located 40 kilometers northeast of modern-day Mexico City--
See left side of the picture below
The white invader stole precession from India and patented in his name –though precession is written in our 7000 year old Vedas. Precession was only discovered (sic ) by modern astronomers relatively recently,
Thuban was the North Pole star from 3942 to 1793 BC. It is 250 times more luminous than the Sun.
Around the period of 4,000 to 2,000 BC Thuban was used by the ancients as the pole star as it was the closest star to the North Pole at that time. Our Sapt Rishis made a perfect circle around Thuban ( Dhruv )
Sisumara ( Draco ) is circumpolar, meaning that it never sets below the horizon and is always visible in the Northern Hemisphere, but cannot be seen in the Southern Hemisphere.
Thuban, also designated Alpha Draconis is a star in the constellation of Draco. A relatively inconspicuous star in the night sky of the Northern Hemisphere, it is historically significant as having been the north pole star from the 4th to 2nd millennium BC.
Due to the precession of Earth's rotational axis, Thuban was the naked-eye star closest to the north pole from 3942 BC, when it moved farther north than Theta Boötis, until 1793 BC, when it was superseded by Kappa Draconis.
Having gradually drifted away from the pole over the last 4,800 years ( 200 years after the Vedas which mentioned this was penned down ) , Thuban is now seen in the night sky at a declination of 64° 20' 45.6", RA 14h 04m 33.58s.
After moving nearly 47 degrees off the pole by 10000 AD, Thuban will gradually move back toward the north celestial pole. In 20346 AD, it will again be the pole star, that year reaching a maximum declination of 88° 43' 17.3", RA 19h 08m 54.17s
Sisumara is explained in the Taittiriya Aranyaka (II.19) --part of Vedas -- This hymn names all the 14 stars and also names the last star Abhaya and Dhruva; that is fearless and fixed.
The star at the mouth of the dolphin fish is Polaris (α Ursae Minoris) and the one at the tail end is called Markaṭī in Sanskrit (β Ursae Minoris or Kochab). If these two were joined by a straight line, this line would rotate like the hand of a clock and make a full circle in a sidereal day of 23 hours and 56 minutes.”
Just as a root or a suffix by itself has no meaning, so also the meanings of individual words have no independent existence. Bhartrhari asserts that a word consisting letters and syllables cannot, on its own, directly convey the meaning/ intent of the speaker. The words are somewhat like intermediate steps to arrive at the meaning of the sentences.
According to Bhartrhari, the speech and thought are two aspects of the same principle (Vak). In this way, he says, there are no essential differences between a linguistic unit and its meaning or the thought it conveys. That is to say; the perfect communication is when there is complete identity between sentence (or word) and its meaning.
Correct diagnosis of the activity of buccal cavity, lungs and nasal cavity in voicing was seen only a century after the white invader came to India-- and even then it was ignored. English language has STUPID homophones..
Homophones are words that have different spellings and meanings but the same pronunciation, such as:--
Sanskrit grammarians recognized the principles of word formation The activities of the Indian grammarians 7000 years ago are the closest parallels in history to contemporary linguistics.
uta tvah pas'yan na dadars'a va:cam uta tvah s'rnvan na s'rnotyena:m. uto tvasmai tanvam visare ja:yeva patya us'ati suva:sa:h Rg Veda x. I. 4.—5000 BC
“The ignorant man, seeing and hearing speech in its overt forms, does not know its real nature... To the wise, Speech reveals her intrinsic nature, even as a loving wife does to her husband.”
WHENEVER JEW ROTHSCHILD WANTS TO REGULARIZE HIS FALSE HISTORY , HE INCLUDES A FAKE CHINESE TRAVELER..
IN BHARTRHARIs CASE HE WANTED TO ESTABLISH THAT HE EXISTED IN 710 AD AND NOT 7000 BC..
SO JEW ROTHSCHILD COOKED UP CHINESE TRAVELLER YIJING WHO WRITES THAT HE MET BUDDHIST BHARTRHARI.. I AM SURE MALLIKARJUN KHARGE WILL BE HAJAAAR HAPPY .
AND OF COURSE EVERY BUDDHIST CHINESE TRAVELER WORTH HIS SALT HAD TO WRITE ABOUT THE GREAT BUDDHIST NALANDA UNIVERSITY, RIGHT?
NALANDA HAD NOTHING TO DO WITH BUDDHISM…
ARYABHATTA ( ARYAN BHATTATHIRIPAD – 2700 BC ) WHO WAS A PROFESSOR IN NALANDA UNIVERISITY WAS A SAGE FROM KERALA.
Bhartrhari views language in a holistic way. This means that language and the universe referred by it cannot be separated. There is no independent meaning as meaning is inherent in sphota. He also believes that all knowledge is ‘penetrated’ and ‘illuminated’ by words. thus “all knowledge is linguistic, and the distinctions of objects are traceable to distinctions among words.
The gross sound, or nada, is a sequence of sound. The relation between sphota and nada is like a reflection, for example the reflection of the moon on the surface of water. The relation is due to the movement of the water. But even if there the reflection does not move by itself, it has the quality of the movement.
The word also has the qualities of the sound—short or long, slow or fast. According to this view, the reflection is identical with the object. Bhartrhari believes that a person is born carrying linguistic intuition ( soul samskaras ) that he or she inherits from the previous generations. He imagines a prototype of language that expresses and shapes itself according to the culture. There are two types of nada.
The first is ahata nada, which is struck sound, sound that is produced, sound that gives an immediate impact, sound of all kinds whether a human being can hear it or not.
This, of course, is the same as the western understanding of sound as always coming from movement, from something having been struck, either the wind through the vocal cords or through a reed, or the percussive sound of the plucking of strings or the beating of a drum membrane.
External music is conveyed to consciousness via the ears, in which mechanical energy is converted to electrochemical energy and then transformed in the brain to sensations of sound
But according to the ancient wisdom of Indian philosophy there is yet another type of sound which is the source of the first, anahata nada, cosmic sound. This is sound that is potential, thought but not expressed.
This cosmic sound is perceptible only to the 12 strand DNA Maharishi -- the unstruck sound which vibrates in space without a cause, the sound that is produced from the ether.
The anahata nada is also the sound of devotion and concentration, the sound that the yogi hears in deep meditation whose function is to liberate the soul.
Inner sound is sacred and once reached will open the practitioner's chakras, which ultimately will unite the body to the divine. The inner music owes its reception to the subtle heart chakra, also known as anahata chakra, which is not a sensory organ.
Music is a painting on the canvas of silence. If every sound on this cosmos and planet earth were simultaneously recorded, there would be only one single sound OM.
The power of a mantra lies in its ability to produce an objective, perceptible change in the yogi who repeats it correctly. Speaking from the perspective of the Infinite Being, enumerating his major manifestation-embodiments, Krishna says: "I am the syllable Om."(Gita 7:8)
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: |
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु || 8|| Bhagawad Gita 7.8 - 4000 BC
raso ’ham apsu kaunteya prabhāsmi śhaśhi-sūryayoḥ
praṇavaḥ sarva-vedeṣhu śhabdaḥ khe pauruṣhaṁ nṛiṣhu
Translation: I am the taste in water, O son of Kunti, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.
He also says the same thing in 9:17 ("I am...the sacred monosyllable")
अहं क्रतुरहं यज्ञ: स्वधाहमहमौषधम् |
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् || 16||
पिताहमस्य जगतो माता धाता पितामह: |
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च || 17|| Bhagawad Gita 9.17 - 4000 BC
ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣhadham
mantro ’ham aham evājyam aham agnir ahaṁ hutam
pitāham asya jagato mātā dhātā pitāmahaḥ
vedyaṁ pavitram oṁkāra ṛik sāma yajur eva cha
Translation: It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors. I am the medicinal herb, and I am the Vedic mantra. I am the clarified butter, I am the fire and the act of offering. Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sāma Veda, and the Yajur Veda.
and 10:25 ("Among words I am the monosyllable Om").
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् |
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालय: || 25|| Bhagawad Gita 10.25 - 4000 BC
maharṣhīṇāṁ bhṛigur ahaṁ girām asmyekam akṣharam
yajñānāṁ japa-yajño ’smi sthāvarāṇāṁ himālayaḥ
Translation: I am Bhrigu amongst the great seers and the transcendental Om amongst sounds. Amongst chants know me to be the repetition of the Holy Name; amongst immovable things I am the Himalayas.
“The essence of man is speech. The essence of speech is the hymns of the Rig Veda. Their essence is the hymns of the Sama Veda. The essence of the Sama Veda is Om.” ( Chandogya Upanishad 1.1.2 – 4000 BC )
To every mantra, OM, the Pranava, is added on. And without 'OM' no sacred chant has its power. Just as a living body has no vitality when the life-giving breath is not flowing through its veins, so too, a mantra has no life in it without the addition of the Pranava.
AUM ( OM) is the unlimited supreme absolute truth in sabda form. Therefore, AUM is svatah-siddha, self-manifest only from Himself. The point is that since nada has been established in the heart of all beings, it is from the heart of the jivatma that nada self-manifests.
The manifestation of the Vedic knowledge from nada is called “sphota”. 12.6.37 says this takes place – hṛdy ākāśād – from the sky of the heart. Vedas are already present in the heart of every jiva in the subtle form of nada.
Pranava yoga is meditation on the sacred mantra Om, as outlined in the Upanishads, the Bhagavad Gita, and the Yoga Sutras of Patanjali. It is also called Aum yoga and Aum yoga meditation.
It is, simply put, fixing the mind on the sound of the mantra “Aum” – the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality – as the mantra is constantly repeated in unison with the breath.
It is, simply put, fixing the mind on the sound of the mantra “Aum” – the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality – as the mantra is constantly repeated in unison with the breath.
The secrets of this universe are contained in energy , frequency and vibration.
The sign of OM is the sign of Hinduism. OM is the first and foremost of all mantras. Mantra is the sound body of consciousness.
OM is considered as the sound of Cosmic Energy and contains all the sounds in itself. As per the Vedas OM is the sound of light.
The spiritual efficacy of Om is heard, not by the ears but by the heart . OM surcharges the innermost being of man with vibrations of the highest reality
The human ear can discern only a very narrow band between 20 Hz to 20000 Hz. The rest in inaudible. This is why NO cosmic sound can be heard by the human ear. These cosmic sounds were heard by rishis in their spiritual trances which broadened their sense spectrums.
However our brain can register the vibrations. Diviners use OM resonance to find water in arid areas. the spiritual efficacy of OM is NOT on the gross sound, but on the subtle sound which is heard by the heart and uttered by the mind.
Uttering of Om is identifying oneself with the cosmic resonance the efficacy of the mantric power of Om emanates not only from its sound vibrations, but also from the inner attitude of the speaker-- his spiritual purity and his freedom from worldliness.
The earth vibrates at 7.83 Hz and so does OM. The primordal vibrations of atoms and molecules is thus represented by OM. When 2 vibrating systems are in resonance with each other, a rise in the amplitude of the waves take place.
In our case, the brain and the global electric circuit resonance leads to a rise in amplitude in the waves dancing in our brain. Rise in amplitude causes a rise in our consciousness energy.
Chanting OM produces a sonorous vibration like the buzz of a mighty transformer. The vibrations produce scalar waves which calms the mind. It produces an antigravity effect on water, due to the science of cymatics , and your body is mostly water.
Th MMMM humming boosts the production of Nitric oxide in the body. This was known to Indians and documented 7000 years ago. OM tone has a vibratory massage effect on your organs.
The vibrations penetrate the deepest tissues and nerve cells, blood circulation round the body increases, bringing much more oxygen to different organs and the secretion of hormonal glands is also stimulated.
OM vibration generates electro-magnetic waves which propagate throughout the body making you feel more dynamic and joyful. Most importantly, this amplifies your ability to visualize.
OM opens up quantum tunneling, where the wormholes do NOT have a restriction of speed of light. DNA is a superconductor that stores light at body temperature, and can create magnetic wormholes in ZPF .. Microtubules and axional membranes are also hollow cylinders.
Vedic rishis arrived at this tone millenniums ago, (which we can calculate mathematically) , "simply" through intuition and meditation while identifying themselves with Cosmic resonance.
Chanting OM raises your vibration to a higher consciousness, and it clears the channel for intuition.
From the conch OM sound comes. This is why all Vedic Hindu temples have it. The puja room in my house has 2 king sized conches. The sound it produces is awesome. Every Mudra has to be preceded by OM.
If you make the sound "Om" in front of a drop of liquid, it will transform itself into a Sri Yantra 3D which is very specific visual form which is symmetrical and also holographic, in that every bit of it contains all of it. Sri Yantra divine geometry contains TOE ( the theory of everything )
Chanting OM stimulated your Vagus nerve which releases anti-ageing neuro-trasnsmitters.. It helps regenerate your organs and cells by activating stem cells.
Resonances of earth, ie, 7.83, 14, 20, 26, 33, 39 and 45 Hertz of earth. 7.83 hz being the strongest of all, OM or Schumann frequency.
Ohm- 7.83 Hz
Gam - 14 Hz
Hleem - 20 Hz
Hreem - 26 Hz
Kleem - 33 Hz
Krowm - 39 Hz
Sreem - 45 Hz
The Christian AMEN and the Jewish SHALOM is nothing but a lift from the Hindu King Mantra OM. OM releases Nitric Oxide-- Amen and Shalom does nothing.
To the Hindu mind, the expressed sensible universe is the form behind which stands the eternal inexpressible, the Sphota, the manifester as Logos, or Word. This Eternal Sphota, the essential material of all ideas or names, is the power through which God creates the universe.
Iswara, Brahman conditioned by Maya, first manifests Himself as the Sphota, the inexpressible Word, out of which He evolves as the concrete, sensible world.
Pranava means “cosmic sound” in Sanskrit. The absolute potentiality of the occurrence of life is charted in the sound of ‘Aum’, the pranava, that direct prana or breath. To understand our connection with the universe is to know our true selves, free from illusion. That is the essence of pranava.
Sphota is the material of all words, yet it is not any definite word in its fully formed state. That is to say, if all the particularities which distinguish one word from another be removed, then what remains will be the Sphota; therefore this Sphota is called the NadaBrahman, the Sound-Brahman.
In many texts it is stated that to intone Om is to recite all the Vedic hymns.
“The syllable Om which is called Udgitha, is the quintessence of the essences, the supreme, deserving of the highest place.” (Chandogya Upanishad 1.1.3) This can be said, because Om is the Primal Word, the Original Sound, the First Word “spoken” by God, and by which all that “is” was created, and is being sustained and evolved at this very moment.
The Vedic Seers milliniums ago stated: “In the beginning was Prajapati [God the Creator], with Him was the Word, and the Word was truly the Supreme Brahman.” (Prajapati vai idam agra asit. Tasya vak dvitiya asit. Vag vai paramam Brahman. Krishna Yajurveda, Kathaka Samhita, 12.5, 27.1; Yajurveda, Kathakapisthala Samhita, 42.1; Jaiminiya Brahmana II, Samaveda, 2244)
Everything is contained in Om, as other upanishadic texts enumerate, including all the possible states of consciousness, the expanse of time (past, present, future), the three worlds (physical, astral, causal)–ALL. The upanishadic teaching is that Om is identical with Brahman Itself.
There is a verse in the Vedas: 'Prajapathi vai idam agra asit' (In the beginning was Prajapathi, the Brahman): 'Tasya vak dvitiya asit' (With whom was the Word): 'Vag vai Paraman Brahma' (And the Word was verily the Supreme Brahman). This sphota has its symbol in the word OM. The sound of OM is also called 'Pranava', meaning, that it is something that pervades life, or runs through prana or breath.
OM is the only possible symbol which covers the whole ground, and there is none other like it. The sphota is the material of all worlds, yet it is not any definite word in its fully formed state.
OM represents the entire manifested world and the unmanifest, and also that which lies beyond both the manifest and the unmanifest – the Brahman, which is the changeless substratum for the changing objects of the world of experience.
OM represents, in its silent significance, both the manifest and the unmanifest, which together constitute the entire subtle and gross world.
The word loka in Sanskrit is generally translated as 'world', but, in its etymological meaning, it signifies 'a field of experience'symbolized by OM. From this arises cosmic intelligence that is responsible for the creation.
Sphota is praakruta dhvani (primordial sound, the pranavam) which reversibly transforms itself to make humans conscious, cognitive and communicative through language. Thus Sphota is physically infrasonic sound form and is responsible for all human mental functions both materially (upadana karana) and instrumentally (nimitta karana)
Also according to Upanishads knowledge is of two kinds - (i) that acquired through the combined operation of sense organs, action organs and inner mental tools in the awareness of Atman (Maitra Jnana acquired knowledge-) and (ii) that is inherent / genetic/hormonal (Varuna Jnana).
Bhartrhari believed that It was not mere memory or the past association with the object (jnapaka) , but a unifying higher cognition , superior to memory , termed "pratibha " that revealed in a "flash" or Sphota the single indivisible sequence less meaning of a word or a sentence .
This pratibha or flash of understanding is the insight into the whole meaning of a word or a sentence and it is the light, which removes ignorance. It is indefinable (avicarita) because what it reveals is not some "thing" or an "idea," but rather the dynamic interrelatedness of all things.
Bhartrhari makes a distinction between sphoṭa, which is whole and indivisible, and nāda, the sound, which is sequenced and therefore divisible. The sphoṭa is the causal root, the intention, behind an utterance, in which sense is similar to the notion of lemma in most psycholinguistic theories of speech production.
Psycholinguistically, a lemma is an abstract conceptual form of a word.
However, sphoṭa arises also in the listener, which is different from the lemma position. Uttering the nāda induces the same mental state or sphoṭa in the listener - it comes as a whole, in a flash of recognition or intuition (pratibhā, 'shining forth').
This is particularly true for vakya-sphoṭa, where the entire sentence is thought of (by the speaker), and grasped (by the listener) as a whole.
This is particularly true for vakya-sphoṭa, where the entire sentence is thought of (by the speaker), and grasped (by the listener) as a whole.
The abstract sound pattern with the time-sequence is called Prakrtadhvani. It is the external aspect of the language. The internal aspect of the language is Sphota and is directly attached to the meaning.
The grammarians feel that language has two levels : distinctive and significative. These must be kept apart from each other. The meaning-bearing aspect of a word cannot be dispensed with regarding,the notion of the phonemes and their sequences.
The phonemes are not directly associated with the meaning, and hence it is necessary to postulate the Sphota concept as a single meaning-bearing entity.
To Patanjali, Sphota is permanent and unchanging. It is manifested by the ephemeral dhvanis uttered by the speaker and heard by the listener
Patanjali says that the nature of phonemes is not affected by a rapid, medium or a slow mode of pronunciation. Here he brings in, in order to explain these aspects, the analogy of a drum-beat.
When a drummer strikes his drum, the dhvani (i.e., the drum-beat) may last long, so as to travel twenty, thirty or even forty steps, but Sphota remains precisely the same; the increase and decrease in the steps is caused by the difference in the duration of dhvani.
The sphota is the flame of fire and is the central part of sound. But the dhvani is the light of the flame. On certain occasions we see the light without seeing the flame. Likewise we hear dhvani without experiencing sphota. As the flame and light are produced at the same time so is the output of the sphota and the dhvani.
Bhartrhari makes a distinction between Sabda and Dhvani. The former is the ‘Real word’; while the latter is the ‘sound’ produced by the speaker in order to give expression to Sabda.
The purpose of the Dhvani, the articulated sound, is to give expression to, and to act as a vehicle for Sabda which is the intent of the speaker. One’s mode of speaking, accent, stress and speed etc (Dhvani) might vary; but, the speech-content or intention (Sabda) remains unaltered.
Thus, while Dhvani is variable; Sabda, the underlying cause of the Dhvani, is not.
Bhartrhari , draws a line of demarcation between two classes of sound, one prakrta sound (original sound) and other Vaikrta sound (derivative transformation). In the opinion of Bhartrhari without the former the unmanifested sphota cannot be comprehended.
In pasyanti state, sabda is in an unmanifested state with pratibha.
Bhartrhari classifies Dhvani into two sorts – Prakrta Dhvani and Vaikrta Dhvani – (primary or natural sounds and derived or transformed sounds).
The former, the Prakrta Dhvani, is said to be the natural (prakrti) way of speaking where the sequences, durations and other qualities-as specified by the particular language system- are maintained, as expected.
The long sounds (dirga) would be long, of the required length; the short (hraswa) vowels would be short; and, the extra-long (pluta) would be elongated and so on. It is normal way of speaking by one who knows the language.
But, when one brings in her/his own mannerisms or individual peculiarities into her/his utterance, such way of speaking is called Vaikrta (modified or not-natural). Here, what is expected to be pronounced in normal speed (Madhyamā) or slowly (Vilambita) might be uttered rapidly (Druta); and so on.
The differences in the ‘speed of utterance’ (vrttibheda) might also be quite the other way. The other features such as accent, stress, pronunciation intonation, tempo, pitch etc might also differ from the natural. It is the way of speaking by one who doesn’t know the language.
Though, in either case, one’s manner of speaking might vary, the substance or what is intended to be conveyed (sphota) is the same.
A man is capable of using the language because, according to sphota theory the Prathiha lies in his consciousness.
Bhartrhari discusses his theory both from the speaker's perspective and the hearer's perspective, and accounts for all cognition as being identified with language, since these levels of language span the complete continuum of cognition.
Bhartrhari says there is no cognition in the world in which the word does not figure. All knowledge is intertwined with the word. (Vakyapadiya 1:23).
For Bhartrhari language is an activity – a type of activity in which all human beings, in fact all sentient beings, engage. The Sanskrit name for this activity is sabdana or sabda-vyapara. It is 'languaging'. In Bhartrhari's metaphor it is the very vibration (spanda) of consciousness
Bhrtrhari asserts that sabda or language is the basis of the distinction between the sentient and the insentient . All thought, all awareness in intertwined with 'languaging', for there cannot be any manifestation of awareness unless it is illuminated by sabda.
Bhartrhari propounds a cosmological thesis. The whole universe (or we should say the linguistic universe), consisting of two different types of things, the vacyas,(signified) bits and pieces of the constructed world to which language refers, and the linguistic expressions, the vacaka (signifiers), has evolved out of one principle called the Word-Essence, sabda-tattva, the Eternal Verbum, sabda-brahman, the ever-extending consciousness of the sentient.
Our perceived world is also an interpreted world. And this interpretation is invariably in terms of some language or other. Interpretation is 'languaging'. Bhartrhari believes that both language and the world it purports to refer to (and this world by his own explicit admission may or may not refer with the external, actual world) form an indivisible, unitary whole.
The vacaka-vacya (signifier-signified) distinction is artificial, provisional and ultimately collapsible into a unity from which it never arises.
The essence of language has no beginning and no end. It is the imperishable Brahman, the ultimate consciousness, which is transformed in the form of meanings and which facilitates the functioning of the world.
An absolute beginning of language is untenable. Language is continuous and co-terminous with the human or any sentient being. There is no awareness in this world without its being intertwined with language. All cognitive awareness appears as if it is interpenetrated with language.
If the language impregnated nature went away from it, then a cognition would not manifest (any object), for that (language impregnated nature) is the distinguishing nature of our cognitive awareness.
Bhartrhari's thinking spanned the diverse disciplines of philosophy, psychology and theology. Bhartrhari as a Grammarian, metaphysician, and poet has come close to revealing the fundamental nature of consciousness itself.
From the point of view of Bhartrhari's sphota or the notion that language is an integral part of our consciousness, both speech and writing can be the 'illuminator' of the sphota. One is not primary and the other does not distort the sphota. Both 'transform' the untransformable, unmodifiable sphota, which is part and parcel of everybody's consciousness
The Vedas reiterate that word contains in it unique potency and power, word is eternal, word is all pervading and so you utter a word and it spreads quickly in the entire word. God too is eternal and pervades in the entire universe.
For such relativity or similarity of attributes word is called Brahman, the Shabda -Brahman. Word is worshipped as Brahman, and a worship of the NaadBrahman prevails in India in all religious practices since the antiquity till the present time.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: || 11|| Bhagawad Gita 4.11 – 4000 BC
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham
mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
In whatever way people surrender unto me, I reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O son of Pritha.
Whoever worships me in whatever form I attain that form”. This kind of call by Krishna gives rise to worship of multiple forms of God and man enjoys a liberty to worship any form. This is the freedom Sanatana Dharma affords.. We are not strait jacketed to a man on a cross or a naked man sitting n the ground.
Vedic sages worshipped all those natural gods in the universe that create life, sustain it and end it for new creation. They believed that Gods protect life and wellbeing of all human and other lives on the earth.
अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 22|| Bhagawad Gita Chapter 9.22
ananyāśh chintayanto māṁ ye janāḥ paryupāsate
teṣhāṁ nityābhiyuktānāṁ yoga-kṣhemaṁ vahāmyaham
There are those who always think of Me and engage in exclusive shraddha to Me. To them, whose minds are always absorbed in Me, I provide what they lack and preserve what they already possess.
Krishna promises, or rather assures in the Bhagavad Gita, “Yogakshema vahamyaham “.
He assures that he will respond positively to man who worships any form. Such a liberty allows worship of multiple forms of God. As a worship of multiple forms of God emerged and flourished, a body of literature containing hymns based on thousand names of God too flourished as the Sahasranama literature.
In the beginning, Brahman who is one without a second, alone exists. When darkness was rolling over darkness, there was existence alone.
In Brahman, there was a Spandana or vibration before the world was projected. This is the Sankalpa of Brahman. He thought or willed: "Ekoham Bahu Syam: I am the one; let me be multiple".
This vibration corresponds to the bulging of the seed within the ground when it is soaked with water. Then the whole world was projected.
The concept of multiple gods and their multiple names is unique and true about natural religion that the Vedas propagate in origin
The Vedic religion was at its core naturalistic. It had a simple logic. One works for you and you appreciate it. One who helps you in any way becomes important for you. This simple logic may become special as intensity of a need increases. A devotee feels on his part intensity that arouses in him about feeling of urgency and gratitude to God who supports him in all respects.
In the Vedic times, each element in nature contributed to the survival of human life and man’s well being. Vedic sages, therefore, set up a practice to offer gratitude through performance of yajna and singing hymns and prayers to all elements in nature for what they do for human survival.
As a result, a practice of worshipping many gods emerged coupled with sentiments of gratitude.. The moment a man is filled with gratitude his DNA starts emitting scalar healing waves. Every Vedic sruti has gratitude embedded in it.
Unlike western religion like the Christianity, the Islam and many other monolithic religions in the world, Sanatana Dharma prefers to keep away from prescriptive or dogmatic instinct and to impose it over its followers
This world is not a world of dead matter, but a living Presence. Brahman or the Absolute manifests Itself as the universe through forms.
Creation is a joyous self-expression of the One. It is Brahman alone that shines as the world of variegated objects. Brahman Himself appears as stone, tree, stars, etc. The One Consciousness alone appears as the universe of plurality.
The whole universe is Brahman only in essence. All this is Brahman only, appearing in Brahman and through Brahman. Earth, food, fire and sun are forms of Brahman. East, west, north and south are parts of the Lord. The sky, heaven, ocean are portions of Brahman. Breath is a part of Brahman. Sight is a part of Brahman. Hearing is a part of Brahman. Mind is a part of Brahman.
This life is Brahman. Brahman or Truth is the essence in which the universe has its being, from which it is born, and in which it dissolves at the end of each world-cycle.
An effect does not exist apart from its cause. A pot does not exist apart from clay. This universe does not exist apart from Brahman. It has no independent existence. It is one with Brahman. Brahman is one. Manifestation is many.
One has become many.
As from a blazing fire, sparks all similar to one another, come forth in thousands, so also, from the one imperishable Brahman proceed all breathing animals, all worlds, all the gods, and all beings.
Atoms rotate continuously. Old becomes new and new becomes old. In reality, there is no such thing as old; there is no such thing as new. The Jivas with individual minds are witnessing the events in succession. But the Isvara knows all events at one sweep. He is all-knowing. He is all-understanding also. He knows every detail of His creation.
This vast sense-universe shines as Atma-sankalpa. The Cosmic Mind creates the Maya. Individual minds receive things under delusion. You can know Brahman only by becoming Brahman. To become Brahman is to identify yourself with the divine element—the Supreme Soul—which constitutes your essential nature.
The Knower of Brahman becomes Brahman. The river joins the ocean and becomes one with the ocean. The drop mixes with the sea and becomes one with the sea.
Capt. Ajit Vadakayil
May 4, 2018 at 10:44 AM
I ASK MY TELUGU READERS TO SPREAD THIS COMMENT –IF YOU WANT TRUTH TO PREVAIL.
This is a passage from my social studies book while at school
QUOTE : The great Buddhist Stupa of Amaravati, the Maha chaitya, is one of the greatest architectural achievement of ancient India. The monument was situated on the outskirts of the town of Amaravati near the ancient ruined city of Dharanikota. It was founded in the 3rd-2nd centuries BC during Ashoka Maurya' reign UNQUOTE
BUT ALAS—EMPEROR ASHOKA NEVER EXISTED. HE WAS COOKED UP BY JEW ROTHSCHILD .
AFTER ALL ASHOKA CONVERTED FROM BAAAAAAD HINDUSIM TO GOOOOOOD BUDDHISM !
THE STUPA NEVER EXISTED AT THE SPOT –IT WAS JUST A FIGMENT OF ROTHSCHILDs SLIMY IMAGINATION.. ALL DIAGRAMS ARE FAKE..
I HAVE SEEN THE AMARAVATI BUDDHIST RELICS IN THE BRITISH MUSEUM— THEY ARE ALL FAKE—JUST LIKE THE ASHOKA ROCK EDICTS .
I have seen the Colin Mackenzie album of maps, plans and drawings of sculpture from the stupa at Amaravati at the British Library—all FAKE
Blind as a bat , SIR Walter Elliot when he was in Madras was assigned with the task of reviving and propagating Buddhism which was dead in India.
He wrote a false report about the DELIBERATE famine ( created by collector CP Brown ) in Guntur district in 1833 which drove desperate starving entire Telugu families abroad as indentured labour
Rothschild planned two years in advance as in 1834 Black slavery was abolished and replaced by Indian Indentured labour.
Both Vemana and Basava are creations of CP Brown , the agent of Jew Rothschild—who created the BURIAL Lingayath religion and backdated it
SINCE HYDERABAD HAS GONE TO TELENGANA AMARAVATI IS THE NEW CAPITAL OF ANDHRA PRADESH.
THE NAME OF THIS NEW CAPITAL IS DERIVED FROM AN OLDER VILLAGE IN GUNTUR NAMED AMARAWATHI ON THE BANKS OF THE KRISHNA RIVER
Amaravathi Mahachaitya Stupa exists in this village. This is a FAKE relic made by Jew Rothschild to praogate the FAKE Emperor Ashoka who never existed.
The Chinese traveller and Buddhist monk Hiuen Tsang (Xuanzang) visited Amaravati in 640 AD as per Rothschild historians –BALLS!
THERE IS GREAT WESTERN PROPGANDA ABOUT THIS STUPA AND VILLAGE – IN AS MUCH AS IN THE TV SERIES “HOUSE OF CARDS” THE PRESIDENT WIFE IS ON A MISSION TO PROVIDE CLEAN DRINKING WATER HERE .
THIS SERIAL DID ENORMOUS PROPAGANDA FOR THE BUDDHIST RELIGION, INVITING BUDDHIST MONKS TO CREATE A MANDALA INSIDE THE WHITE HOUSE.
Colonel Colin Mackenzie working for Rothschild as the first Surveyor General of India was a FAKE archeologist, FAKE collector of antiquities and an orientalist—who did propaganda for this FAKE Buddhist STUPA ..
Colonel Colin Mackenzie was involved in the MURDER of Tipu Sultan while he was eating breakfast in 1799 at his palace in Srirangapatnam. This is a major revelation..
In 1799, Mackenzie was part of the British force in the Battle of Seringapatam.
IF CHANDRABABU NAIDU WANTS TO MAKE IT A BUDDHIST MECCA— I ASK MY READERS NOT TO VOTE FOR THIS ROTHSCHILD SPONSORED KAMMA FELLOW
capt ajit vadakayil
THIS POST IS NOW CONTINUED TO PART 115, BELOW--
CAPT AIT VADAKAYIL