The Vedic Conception of Sound in Four

Features
Welcome to the seventh issue of Tattva Prakasha. This week our main
topic of discussion will be the Vedantic conception of sound. If you are
a new subscriber to Tattva Prakasha, I would like to mention that though
most of our articles deal with general philosophy, this issue will be a
little more technical due to the importance of the subject. Since the topic
is technical, we have included a small glossary of Sanskrit words at the
end of this issue. If you get confused while reading, you can refer to the
glossary to put everything in proper context.
In the Vedantic traditions sound is considered one of the most important
principles of existence, as it is both the source of matter and the key to
become free from it. One who can thoroughly understand the four stages
of sound as explained in the Vedic texts can utilize this science to
become free from the bondage of matter.
When trying to understand the four levels of sound, we must first
understand what is sound as defined in the scriptures. In the Srimad
Bhagavatam (3.26.33) we find an interesting definition for sound
(shabda) as follows:
arthashrayatvam shabdasya
drashtur lingatvam eva ca
tan-matratvam ca nabhaso
lakshanam kavayo viduh
Persons who are learned and who have true knowledge define sound as
that which conveys the idea of an object, indicates the presence of a
speaker and constitutes the subtle form of ether.

This may not be an absolute definition of sound, as there are various

levels of sound to define, but it provides us with a solid foundation to
begin our study of this topic. This definition, as given in Srimad
Bhagavatam, is very interesting in that it differs completely from
western and modern views of defining sound.
First, those who are learned and who have true knowledge define sound
as that which conveys the idea of an object. Sound is not just the
vibration created by the meeting of two objects. Sound is that which
conveys the idea of an object. The exact word used in this connection is
artha-ashraya or the shelter of the meaning. In the Vedic conception
the aksharas (letters) are bijas, or seeds of existence. The audible sound
is categorized into 50 alphabets of Sanskrit starting from a and ending
with ksha. Hence the alphabet is called akshara, which literally
means infallible or supreme. Akshara is also a synomyn for pranava
(Om), the sum of all syllables and source of all vedic hymns. The
Bhagavad Gita confirms this as follows:
karma brahmodbhavam viddhi
brahmakshara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
Regulated activities are prescribed in the Vedas, and the Vedas are
directly manifested from akshara, the sacred syllable Om. Consequently
the all-pervading Transcendence (pranava or the syllable Om) is
eternally situated in acts of sacrifice.
Karma, or duty, is manifested from the Vedas. This manifestation is not
exactly direct, for one is spiritual and the other is material. This is
indicated by the word udbhavam. On the other hand, the manifestation
of the vedas from the pranava (Om) is direct, and thus the word used to
describe it is sam-udbhavam, and not just udbhavam.

In the tantras the aksharas are traced back to their material source level
which is a particular deity of Shakti. Each of her stages of manifestation
are phases in the evolution of the universe. Thus the aksharas are potent
sound, constitutionally connected to objects as sound (shabda) and its
meaning (artha).
This is interesting in that it draws a distinction between sound and noise.
Noise, as distinct from sound, is not the artha-ashraya, or the shelter of
meaning.
Sri Baladeva Vidyabhushana in his commentary to Vedanta Sutra 1.3.28
says that the creation of all living entities proceeds from the
remembrance of their form and characteristics by Lord Brahma reciting
the corresponding words. From this we can begin to understand to
potency of sound and its meaning.
The second aspect of Srimad Bhagavatams definition of sound that is
unique from modern thought is that sound is defined as that which
indicates the presence of a speaker. Thus sound must be a product of
consciousness. In this senses, sound is sometimes referred to as vak, or
speech, throughout the Vedic texts.
In the tantra system the purva mimamsakas theory of the eternality of
shabda (sound) and artha (meaning) is accepted. They go a little further
to assert that shabda and artha are the embodiment of Shiva and Shakti
as the universe itself. They name their original source as shabdarthabrahman instead of a mere shabda-brahman. For, that is the source of
both the objects and their descriptions. Words and their meanings what
they denote in the objective world are the variety of manifestations of
shakti.
As sound is of the nature of the varnas (syllables) composing it, the
tantra affirmes that the creative force of the universe resides in all the
letters of the alphabet. The different letters symbolize the different

functions of that creative force, and their totality is designated as matrika

or the mother in essence.
Thus Tantra sees the mantras as not just a mere combination of
whimsical sounds but as the subtle form of the presiding deity; and the
real purpose of ones meditation through the mantra is to communicate
with the deity of that particular mantra.
Just as a sankalpa a pure thought has to pass through several stages
before it actually manifests as concrete creative force, the sound of a
particular mantra also has to pass through several stages before it is fully
experienced by the listener in perfection. These stages are termed as
para, pashyanti, madhyama and vaikhari.
Each level of sound corresponds to a level of existence, and ones
experience of sound depends upon the refinement of ones
consciousness.
It takes a realized consciousness to experience the full range of sound,
the full range of existence. The seers who can comprehend the four
stages of sound are known as Manishis.
The higher three forms of shabda are described in the Rig Veda as
hidden in guha, or within the self, whereas the forth is the external
manifested speech, known as laukika bhasha.
These four levels of sound correspond to four states of consciousness.
Para represents the transcendental consciousness. Pashyanti represents
the intellectual consciousness. Madhyama represents the mental
consciousness. And Vaikhari represents the physical consciousness.
These states of consciousness correspond with the four states known
technically as jagrat, svapna, sushupti, and turiya or the wakeful state,
the dreaming state, the dreamless state, and the transcendental state.

Shabda-brahman in its absolute nature is called para. In manifestation

the subtle is always the source of the gross, and thus from para-vak
manifests the other three forms of sound.
Though the manifestation of sound takes place from para-vak down to
vaikhari-vak (or fine to gross), in explaining these stages we will begin
from the external vaikhari-vak, as that is the sound we all have most
experience of.
Vaikhari-vak is the grossest level of speech, and it is heard through the
external senses. When sound comes out through the mouth as spoken
syllables it is called as vaikhari.
Madhyama-vak is the intermediate unexpressed state of sound, whose
seat is in the heart. The word Madhyama means in between or the
middle. The middle sound is that sound which exists between the states
of sushupti and jagrat. Madhyama-vak refers to mental speech, as
opposed to external audible speech. It is on this level that we normally
experience thought. Some hold that wakeful thought is still on the level
of vaikhari.
In the manifestation process, after sound has attained the form of
pashyanti-vak, it goes further up to the heart and becomes coupled with
the assertive intelligence, being charged with the syllables a, ka, cha,
tha, ta, etc. At this point it manifests itself in the form of vibratory nada
rupa madhyama-vak. Only those who are endowed with discriminative
intelligence can feel this.
On the levels of madhyama and vaikhari, there is a distinction between
the sound and the object. The object is perceived as something different
from the sound, and sound is connected to an object mostly by
convention.

Pashyanti-vak is the second level of sound, and is less subtle than paravak. Pashyanti in Sanskrit means that which can be seen or visualised.
In the pashyanti stage sound possesses qualities such as color and form.
Yogis who have inner vision can perceive these qualities in sound. On
this stage the differences between language do not exist, as this sound is
intuitive and situated beyond rigidly defined concepts. On the stage of
pashyanti-vak, speech is intuitively connected to the object. There is
near oneness between the word and the experience described.
Pashyanti-vak is the finest impulse of speech. The seat of pashyanti is in
the navel or the Manipura Chakra. When sound goes up to the naval
with the bodily air in vibratory form without any particular syllable
(varna), yet connected with the mind, it is known as pashyanti-vak.
Para-vak is the transcendent sound. Para means highest or farthest, and
in this connection it indicates that sound which is beyond the perception
of the senses.
Para-vak is also known as rava-shabda an unvibratory condition of
sound beyond the reach of mind and intelligence (avyakta), only to be
realized by great souls, parama-jnanis.
On the stage of para-vak there is no distinction between the object and
the sound. The sound contains within it all the qualities of the object.
In terms of the universal cosmology, vaikhari, madhyama and pashyanti
correspond respectively to bhuh, bhuvah, and svah. The para-shabda
ultimately corresponds to the Lords tri-pada-vibhuti.
Within the pashyanti-vak exists the natures iccha-shakti, or the power
of will. Within the madhyama-vak exists the natures jnana-shakti, or the
power of knowledge. And within the vaikhari-vak exists the natures
kriya-shakti, or power of action.

The pranava, or the syllable om, is the complete representation of the

four stages of sound and their existential counterparts. The existential
realities are the physical (sthula) which is connected to the vaikharishabda, the subtle (sukshma) which is connected to the madhyamashabda, the causal (karana) which is connected with the pashyantishabda, and the transcendental (para) which is related to the parashabda. These four existential realities further correspond to the four
states of consciousness.
The sthula sarira, or physical body, operates in the state of jagrat
(wakeful state). It is in this realm of consciousness, and through this
body, that the vaikhari-vak is manifested.
The sukshma-sarira, subtle or psychic body, operates in the state of
svapna. It is in this realm of consciousness, and through this body, that
the madhyama-vak is manifested.
The karana-sarira, or causal body, operates in the state of sushupti, or
deep sleep. It is in this realm of consciousness, and through this body,
that the pashyanti-vak is manifested.
The para-vak is manifested through the fourth state of consciousness,
known as turiya.
The sacred syllable om is composed of three matras, namely a, u,
and m. These three matras correspond respectively to bhuh, bhuvah
and svah; jagrat, svapna and sushupti; sukshma, sthula and karana; and
vaikhari, madhyama and pashyanti. Besides these three matras, the
pranava (a-u-m) is also composed of a forth constituent, namely the amatra or anahata-dhvani the non-syllable or unstruck sound. For our
practical understanding, this a-matra corresponds to the humming sound
after one recites the om syllable. The a-matra represents the
transendence, the turiya, the para-vak.

Thus the syllable om contains all elements of existence. It is the

reservoir of all energies of the Supreme Lord, and for this reason Lord
Krishna states in the Gita:
om ity ekaksharam brahma
The single syllable Om is the supreme combination of letters.
Elsewhere the Lord states:
yad aksharam veda-vido vadanti
Those knowers of the Vedas recite Om (akshara).
Why do they do this? Because the syllable om is the Supreme Lord and
the potency of all Vedic mantras:
pranava sarva vedeshu
Within all the Vedas, I am the symbol Om.
Sri Chaitanya Mahaprabhu established the pranava as the maha-vakya
(the greatest statement) of the vedas, for within it exist all Vedic hymns
(and shabda). The world itself is a manifestation of this syllable. It is the
sound representation of the Abslute Truth.
The vak is not a manifestation of the material nature, for the Vedanta
sutra 2.4.4 states as follows:
tat-purvakatvad vacah
This indicates that the vak existed before the pradhana. Pradhana is the
root of the material manifestation the three qualities non-differentiated

in absolute equilibrium. Yet prior to this is the vak. Thus the vak is nonmaterial.
For this reason we find in the Vedanta Sutras the following statement:
anavriti shabdat
Liberation by sound.
Since sound is the non-material source of the material manifestation, it is
the key by which we can become free from bondage. It is the thread-like
link between the material and spiritual realms.
In describing the four phases of sound, sometimes the descriptions of
one will overlap another, or sometimes an aspect of one will seem to be
attributed to another. For example sometimes pashyanti is described as
mental sound, whereas madhyama will be described as intellectual
sound. This will require a deeper explanation of the intricacies of these
stages of sound and their relationships. Such an explanation is not
possible here at this time.
To study these concepts in greater depth one may refer to the Nadabindu Upanishad, Bhartriharis Vakyapadadiya, Prashna Upanishad,
Mundaka Upanishad, Mandukya Upanishad, Maitri Upanishad and
Katha Upanishad, as well as the concepts of shabda, vak, matrikas,
hiranyagarbha, four states of consciousness, etc., as found in the tantras
and throughout the upanishads. One should remember that in Vedic
study one will not generally find a book on a particular topic (such as
vaikhari, etc.) One must study from numerous sources and assimilate a
number of apparently diverse concepts. These concepts must then be
harmonized internally. This constitutes the meditation and sacrifice of
svadhyaya yajna.

For those who have assimilated these topics, they will find all this
information contained in detail within nine technical verses of Srimad
Bhagavatam beginning from 11.2.35 and ending at 11.2.43. For
example, if one sees verses 38 through 40 one will find a complete
explanation of sound in four levels and the process of manifestation.
One must be trained to see the inner meaning of words, for these topics
are discussed in esoteric and confidential manners:
paroksha-vada rishayah
paroksham mama ca priyam
The Vedic seers speak about these topics indirectly in esoteric terms,
and I am pleased by such confidential descriptions.
When we see such words as pranah, manasa, sparsha-rupinah and
chandah-mayah as occuring in verses 38 and 39, we should immediately
understand the indirect and esoteric nature of the discussion, and thereby
conclude the direct meaning being inferred by these words. We must
learn the transcendental code of the Vedas. In reality everything is
explained in the Srimad Bhagavatam in full, but because we generally
lack the proper vision to understand the indirect and esoteric discussions,
we therefore need to study and refer to other more direct scriptures. Thus
the commentaries of the Acharyas will help us to understand these
topics.
The science of sound, shabda-vijnana, as explained in the above
mentioned verses of Srimad Bhagavatam, is also summarily explained in
the pancharatrik text known as Lakshmi-tantra as follows:
mulam adharam arabhya dvistkantam upeyusi
udita aneka sahasra surya vahnindu sannibha
cakravat punar adharat santa pasyatha madhyama
vaikhari sthanam asadhya tatrasta sthanavartini
varnanam jananim bhutva bhogya prasnoumi gouriva

Seated in the area starting from the muladhara to the position of

dvistkanta with effulgence equal to the rising of millions of suns, fires
and moons. Like a wheel from the adhara becoming the sounds known
as santa, pashyai, madhyama. Reaching the posititon of vaikhari, there
situated in eight places, viz., the throat etc. Being the mother of all
sounds I bestow enjoyments like a cow.
Questions and Answers:
Question: What is life? What is ones duty & does it vary according
ones profession, situation, circumstances & atmosphere?
Thank you for your question. When we speak of life in the very general
sense, it refers to the chit-shakti, or the quality of consciousness. Each
and every living entity possesses this chit-shakti, and this is what
distinguishes the living from the non-living.
What is this consciousness? It is the awareness of our existence. In the
conditioned state, that awareness is focussed on our external body,
which in reality is not our true self. On the spiritual platform pure
awareness is focussed on our eternal identity as a spirit soul (atma). In
the liberated state the awareness of our existence is on three aspects,
namely eternality (sat), knowledge (cit) and bliss (ananda).
Ones duty is directly related to ones consciousness, or ones awareness
of life. According to ones perceived designation one will have a
specific duty to perform. Thus ones duty will vary according to ones
identification of the self. If someone identifies himself with the body, his
duties will be in connection with his body. If I think I am American,
then my duty will be to serve my country. If I identify myself as a
human, then my duty is to serve humanity. The problem with such duties
is that they are based on false identification, for factually we are not our
bodies. Thus the results of performing such duties are nothing more than
the cultivation of continued ignorance.

If one identifies himself as a spirit soul, part and parcel of God, then
ones natural duty will be to serve God. Since this duty is based on the
true identification of the self as an eternal spiritual entity, such service
leads us from the darkness of ignorance to the light of knowledge. This
duty in relation to the soul is known as sanatana-dharma (eternal duty)
because our true identity as a spirit soul is eternal.
On the absolute platform the spiritual duty is the only duty we actually
possess. All other duties have been created in our mind by false
identification with matter. True duty is absolute and non-changing. This
is the actual meaning of dharma, that quality which cannot be separated
from an object. For example, it is not possible to separate liquidity from
water, nor can we take heat away from fire. These are the intrinsic
qualities of water and fire. That quality which is intrinsic to the soul,
which can never be separated from the soul is known as sanatanadharma.
What is that quality which can never be separated from the soul? That is
the quality of servitude. We see practically that everyone in the world is
constantly engaged in service to others, either willfully or reluctantly.
This service is a reflection of our original eternal duty to serve God.
When we purify our service attitude by selflessness and focus it on the
Supreme Personality of Godhead, that service fulfills our eternal duty.
To attain this stage of perfect selfless service to the Supreme Lord is the
ultimate goal of life. In that position our consciousness becomes fully
aware in three aspects eternality, knowledge and bliss.
In summary, I will again restate the answers to your questions:
What is life?
Life is consciousness, awareness of our existence.
What is ones duty?

Ones ultimate duty is to engage in loving service (bhakti) to the

Supreme Lord.
Does it vary according ones profession, situation, circumstances &
atmosphere?
All of these external designations are material, and thus temporary. Our
true eternal duty has no connection with such external designations.
Since in our conditioned state service to God is done through our
external body, we must harmonize our temporary bodily duties with our
eternal spiritual duties, knowing the proper value of each.
I hope this has answered your question. Please feel free to write for
further clarification.
Question: Why would Atman take a part of himself, cut it off, make a
human out of it, and send it into Prakriti, confused, alone, on a quest to
rediscover his true self, or nirvana. Doesnt it strike you as illogical? If
logic itself doesnt apply in this case, how do you explain it? What
divine plan is this a part of?
Thank you for writing with your question. If we consider that the atma is
one and the same as the nondual Brahman (absolute truth), the entire
scenario makes no sense whatsoever. Why would something which is
non-dual, perfect and complete, transform itself by creating the illusion
of duality and thereby limit itself all for the purpose of getting back to
its original state of nonduality? How can something that is purely
nondual ever attain a state of duality. The very concept of duality would
not exist in an absolutely nondual existence. And if the absolute is being
covered by illusion (maya), what is the source of that maya (since in this
model the absolute is nondual), and how can illusion be able to cover the
absolute truth. This would make the maya, or illusion, as supreme, and
not Brahman a concept refuted in all Vedic scriptures. There are

countless inconsistancies with the concept of a nondual absolute limiting

itself.
In reality, though it may not be accepted by popular thought, the
scriptures do not establish a purely impersonal and nondual absolute
truth. Throughout the Vedic texts the individuality of the individual soul
(atma) and the Supreme Soul (paramatma) is stated to be eternal. For
example in the Gita Lord Krishna states:
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati
The living entities in this conditioned world are My eternal fragmental
parts. Due to conditioned life, they are struggling very hard with the six
senses, which include the mind.
In this verse Lord Krishna describes the individual living entities as
amshas, or parts. Yet he qualifies it by the word sanatanah, or eternal.
The living entities are eternally part and parcel of Lord Krishna. Never
was there a time when they did not exist as individuals. jiva-bhuta
sanatanah their state as jivas, or individual living entities, are eternal.
This is further established in many other places in the Gita, for example
(2.12):
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be.

The origin of the living entities bondage in matter goes back to time
immemorial. Being parts (amshas) of God it is the souls duty to serve
God, just as the hand, which is part of the body, must serve the entire
body. This relationship between the soul and God is eternal. Among the
countless souls existing within the spiritual realm of Vaikuntha, a tiny
fraction develop a desire for themselves be the whole. It is something
like the hand desiring to be independent from the body. It is nothing but
a foolish concept, for a separated hand is a dead hand.
For those few souls who desire to be the controller (and not the
controlled), the Lord provides them with a situation in which they can
simultaneously fulfill their desire and come to realize that they are in
fact a part of the absolute. This realm provided to the living entities is
the material manifestation. It is a manifestation of the Lords love for the
living entities.
Even though they desire to become independent form the Lord, it is
factually impossible for anything to be independent of Him. Thus He
utilizes His maya potency to cover this fact from the living entities so
that they can actually feel and experience as though they are independent
controllers.
The entire material manifestation is a product of the Lords love for the
living entities. It is like a cosmic university, the aim of which is to
become educated and graduate. The supreme father sends some of his
children to this cosmic university, knowing one day they will graduate
and return to Him. Sometimes when a student goes to study in a distant
university, he feels as though he is independent of his father and able to
act on his own, but factually all of his bills and maintenance are being
taken care of by his father. His independence is an illusion. The same is
the case for the spirit souls in this cosmic university.
Question: In the beginning of the century, there were not 6 billion people
on this planet, but now there are. So how can reincarnation explain this,

if by reincarnation, we mean that a soul leaves the mortal body and

enters another?
Thank you for writing with your question.
There are a total of 8,400,000 species of bodies that the soul may
occupy. It is not that the soul will only enter into another human body. It
may occupy any of the 8,400,000 species acording to its overall
consciousness at the time of death. Though there may have been less
humans on earth 100 years ago, we cannot count how many ants, pigs,
dogs, and trees there were at that time compared to now. Thus such an
analysis is futile, as measuring the existence of life is beyond the
conception of man.
Sometimes one species may be predominant, and at other times it may
be another species. This just reflects the overall sum consciousness of
the universe.
We must also keep in mind that there are countless planets, and
countless universes as well. The soul may attain a destination beyond
this earthly planet, and souls from other realms may return to the earth
planet. When we take into account all of these factors, the variation in
population of a particular species over time becomes easy to understand.