The Chandogya Upanishad - CH-3, SECTION 2 : Speech.. Swami Krishnananda.

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The Chandogya Upanishad - CH-3, SECTION 2 : Speech.. Swami Krishnananda.

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Wednesday, September 22, 2021. 8:15. AM.

CHAPTER III: SANATKUMARA'S INSTRUCTIONS ON BHUMA-VIDYA : 2.

SECTION 2 : Speech

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Slokam :

1. Vag-vava namno bhuyasi, vag-va rg-vedam 

vijnapayati, yajurvedam, sama-vedam, atharvanam 

caturtham, itihasa-puranam pancamam, vedanam 

vedam, pitryam, rasim, daivam nidhim, 

vakovakyam, ekayanam, deva-vidyam, brahma

vidyam, bhuta-vidyam, ksatra-vidyam, naksatra

vidyam, sarpa-devajana-vidyam, divam ca prthivim 

ca vayum cakasam capas-ca tejas-ca devamsca 

manusyams-ca pasums-ca vayamsi ca trna 

vanaspatin-svapadani akita-patanga-pipilakam 

dharmam cadharmam ca satyam canrtam ca sadhu 

casadhu ca hrdayajnam cahrdayajnam ca; yad-vai 

van nabhavisyat na dharmo nadharmo 

vyajnapayisyat, na satyam nanrtam na sadhu 

na’sadhu na hrdayajno na’hrdayajna vag-evaitat 

sarvam vijnapayati, vacam upassveti. 

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That which causes the expression of the name is greater than the name. Linguistic designation or definition in respect of an object has at its background the science of  speech. This is what they call the science of linguistics. 

The general nomenclature or the groups of names in respect of  objects are all particularised, applied forms of an inner science which is linguistics, which is the principle of speech itself. Speech is a verbal expression of force that is generated in one’s own self. In occult circles, we are told that behind the verbal expression or the utterance of  speech, there are subtler operations taking place inside the body and these stages of inner working are called in the  language of those occult sciences, para, pasyanti, madhyama and vaikhari. Vaikhari is the outer-most expression. The audible expression of speech is called vaikhari. 

This is what we call name, when it is identified with particular objects. But the inner aspect of it is theprinciple of speech, para-vak. So, the very scientific principle that is behind the utterance of names, speech, as it is by itself, is higher than name. So Narada is told that  speech is higher than ‘name’. All that one learns, all the Vedas and all these sciences, everything has speech as its  background. Because of the principle of speech that is there at the back of the expressions of this theoretical learning, this learning has become possible. 

Thus, speech may be said to be the cause for name. The cause is superior to the effect. 

Everything conceivable is ultimately included in the expression of language. Not only these sciences and arts, but also all the elements, the earth and heavens, all these are also known only by name, and therefore, by speech.

Sanatkumara has given a list of every conceivable thing in this world,—all the objects of sense, the five elements, all the living beings in every kind of species, everything that you can conceptually know, pleasure and pain, knowable and unknowable, righteousness and unrighteousness, virtue and vice, good and bad, this, that and what not, every blessed thing in this world. 

All these are objects of  knowledge, about which Narada has plenty of information and whose names he is acquainted with. 

Speech is superior to all this because it is the causative factor behind the names of these objects. So, if one has a complete knowledge of the  principle of speech, the science of speech itself, then one will know about all languages, and therefore, of every science that is expressed in language. Whoever meditates on speech as the absolute gains everything that is possible within the limits of speech.

To be continued ....


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