6.1 In the Samvat year 1877, on Shrãvan vad 10 [2nd September, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead on the veranda outside the north-facing rooms of Jeevã Khãchar’s darbãr in Sãrangpur. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
6.2 Then, Nityãnand Swãmi asked, “How do the mental states remain within each of the other mental states?”
6.3 Shreeji Mahãrãj replied, “The ‘state’ is where the jeevãtmã dwells, when it indulges in the vishays. There are three types of mental states: jãgrat, svapna, and sushupti.
6.4 “Of these, the jãgrat state is the result of the sustenance state of Virãt-Purush. It is full of sattva-gun and is located in the region of the eyes. In that jãgrat state, the jeevãtmã is known as vishva. Moreover, with the consciousness of its sthul body, via the ten indriyas and the four antah-karans, the jeevãtmã appropriately and carefully indulges in the pleasures of the external vishays according to its past karmas. This is known as the jãgrat state, in which sattva-gun is predominant.
6.5 “Within the jãgrat state, if the jeevãtmã indulges in the pleasures of the external vishays inappropriately due to some misconception, then that is known as the svapna state within the jãgrat state. In the jãgrat state, if the jeevãtmã indulges in the pleasures of the external vishays irresponsibly, due to grief or fatigue, then that is known as sushupti within the jãgrat state.
6.6 “The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In that svapna state, the jeevãtmã is known as taijas. With the consciousness of its sukshma body, via the indriyas and antah-karans, the jeevãtmã indulges in pleasurable and miserable vishays, which are temporary, according to its past karmas. This is known as the svapna state, in which rajo-gun in predominant.
6.7 “Within the svapna state, if the jeevãtmã knowingly indulges in the pleasures of the temporary vishays carefully and with awareness, exactly as it does during the jãgrat state, then that is known as the jãgrat state within the svapna state. However, if in that svapna state the jeevãtmã, due to sluggishness, does not recognise those temporary vishays which it experiences, then that is known as the sushupti state within the svapna state.
6.8 “The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. When the jeev is in that sushupti state, the vruttis of the indriyas and the antah-karan, the desires for the pleasures of the vishays, and its sense of knower-ship and doer-ship, all become merged in the kãran body. When the jeevãtmã, which has the consciousness of its kãran body, and is known as prãgna, remains fully absorbed in the bliss of sagun brahm in the form of Pradhãn-Purush, it is known as the sushupti state, in which tamo-gun is predominant.
6.9 “Within the sushupti state, if a sense of doer-ship develops due to the impressions of a person’s karmas, then that is known as the svapna state within the sushupti state. Then, opposing realisation of that sense of doer-ship – which disrupts the bliss of sushupti on account of the agony of the pain experienced during jãgrat and svapna – is known as the jãgrat state within the sushupti state.
6.10 “In this way, the other two states reside within each individual state. Also, that which gives knowledge of these distinctions between the states to the jeevãtmã, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryãmi, as the drashtã, as Brahm, and also as Parbrahm.”
6.11 Again, Nityãnand Swãmi asked, “How should a person understand the four types of speech – ‘parã’, ‘pashyanti’, ‘madhyamã’, and ‘vaikhari’?”
6.12 Shreeji Mahãrãj replied, “That is a vast, as well as an extremely subtle subject, but in the eleventh skandh of the Shreemad Bhãgvat, Shree Krishna Bhagvãn explains it to Uddhavji. Please listen as I explain it in brief.
6.13 “At the time of the first creation, after entering the thousand-petalled lotus which lies on the head of Virãt-Purush, Purushottam Bhagvãn produced the ancient divine sound – like the sound of Akshar-Brahm. Then, via the sushumnã path, that divine sound pervaded the navel of Virãt-Purush. Then, along with mahã-prãn, it rose upwards, and caused Virãt-Purush’s lotus-navel – which was previously facing downwards – to face upwards. In this way, the divine sound produced in the navel of Virãt-Purush is known as the ‘parã’ speech. For the purpose of creating the Veds, Bhagvãn Himself has inspired that ‘parã’ speech. Therefore, it is like a seed. That ‘parã’ speech is like a stream of light, and is the cause of the ‘ardhamãtrã’.
6.14 “From there, the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, where it was known by the name of ‘pashyanti’. From there it reached the region of the throat and became known by the name of ‘madhyamã’. From there, it reached the mouth of Virãt-Purush and received the name of ‘vaikhari’. It then became the form of pranav by becoming the three sounds of ‘A’, ‘U’, and ‘M’. It then became the fifty-two syllables, and took the form the four Veds. In this way, a person should understand the four types of speech in Virãt-Purush – ‘parã’, ‘pashyanti’, ‘madhyamã’, and ‘vaikhari’.
6.15 “Now, I shall describe these four types of speech which also dwell within the body of the jeev, so please listen. That same Purushottam Bhagvãn resides in the jeev as antaryãmi. He is independent, yet interwoven with the three mental states of the jeev. That same Bhagvãn assumes an avatãr on this earth for the kalyãn of the jeevs. At that time, those jeevs describe the svarup of that Bhagvãn as well as His dhãms, qualities, and divine powers. They describe His divya charitras, make a distinction between ãtmã and non-ãtmã, and also individually explain the differences between jeev, ishvar, mãyã, Brahm, and Parbrahm. Such speech is known as ‘parã’. Speech that gives a complete explanation of mãyik worldly entities and vishays is known as ‘vaikhari’. Speech that gives an incomplete explanation, and creates confusion of mãyik worldly entities and vishays, is known as ‘madhyamã’. Finally, speech which blindly describes those mãyik worldly entities and vishays as being the same, and which cannot be understood, is known as ‘pashyãnti’.
6.16 “In this way, the details of the four types of speech can be known in the jãgrat state of the jeev. The details of those four types of speech in the svapna and sushupti states can only be known by a person who has mastered samãdhi – it cannot be known by others.”
End of Vachanãmrut Sãrangpur || 6 || 84 ||