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Shabda Brahman

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Transcendental sound of the Vedas
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Shabda Brahman orSabda-brahman orNada brahman means transcendental sound (Shatapatha Brahmana III.12.48) or sound vibration (Shatpatha Brahmana Vi.16.51) or the transcendental sound of theVedas (Shatpatha Brahmana Xi.21.36) or of Vedic scriptures (Shatpatha Brahmana X.20.43).[1]

Shabda orsabda stands for word manifested by sound ('verbal') and such a word has innate power to convey a particular sense or meaning (Artha). According to theNyaya and theVaisheshika schools,Shabda means verbal testimony; to theSanskrit grammarians,Yaska,Panini andKatyayana it meant a unit of language or speech orvac. In the philosophical terms this word appears for the first time in theMaitri Upanishad (Sloka VI.22) that speaks of two kinds ofBrahman -Shabda Brahman ('Brahman with sound') andAshabda Brahman ('soundless Brahman').Bhartrhari speaks about the creative power ofshabda, the manifold universe is a creation ofShabda Brahman (Brihadaranyaka Upanishad IV.i.2).Speech is equated with Brahman (Shatpatha Brahmana 2.1.4.10).TheRig Veda states that Brahman extends as far asVāc (R.V.X.114.8), and has hymns in praise of Speech as the Creator (R.V.X.71.7) and as the final abode of Brahman (R.V.I.164.37). Time is the creative power ofShabda Brahman.[2][3]

Purva Mimamsa deals withShabda Brahman ('cosmic sound or word') which is endowed with names and forms and is projected in vedic revelations (the mantras, hymns, prayers etc.).Vedanta deals withParama Brahman ('the Ultimate Reality') which is transcendent and devoid of material names and material forms. One has to become well established inShabda Brahman before realizingParama Brahman. Vedas are not the product of conventional language but the emanation of reality in form ofShabda (sound, word) which is the sole cause of creation and is eternal.Purva Mimamsa, an esoteric discipline, from the point of view of spiritual growth aims at attaining the heavenly happiness by realizingShabda Brahman (cosmic sound) by conductingyajnas that help control the senses and the mind; when the mind and the senses are subdued the inner subtle sound is realized asShabda Brahman.[4]

The fundamental theory of Indian classical music, art and poetry is grounded in the theory ofNada Brahman orShabda Brahman, and is linked with the Vedic religion.[5] TheApara Brahman mentioned byMandukya Upanishad isNada Brahman orShabda Brahman.Shiva Samhita states that whenever and wherever there is causal stress or Divine action, there is vibration (spandan orkampan), and wherever there is vibration or movement there sound (Shabda) is inevitable. "M" ofAum, the primordialvac representsshabda which is the root and essence of everything; it isPranava andPranava isVedas,Vedas areShabda Brahman.Consciousness in all beings isShabda Brahman.[6]

When the necessity of directing theMantra (identical toIshta) internally and to objects externally is transcended then one gainsMantra chaitanya which then awakensAtman chaitanya, the Divine Consciousness, and unites with it. TheMantra isShabda Brahman andIshta is the light of Consciousness. Theprana,body andmind along with the entire universe, are all expressions ofMantra chaitanya. At the ultimate level ofShabda Brahman transcendental words (Nama-Brahman, Holy name) become materially wordless, transcendental forms become materially formless (rise from lower gunas to higher and transformed from material sattva to transcendental shuddha-sattva) and all multiplicity unified in Consciousness residing in that transcendent glory extends beyond mind and speech.[7]

In theBhagavad Gita (Sloka VI.44) the termShabda Brahman has been used to meanVedic injunctions.Adi Shankara explains that the Yogic impressions do not perish even when held up for a long period, even he who seeks to comprehend the essence ofYoga and begins to tread the path of Yoga goes beyond the spheres of the fruits of Vedic works, he sets them aside.[8] In this contextSrimad Bhagavatam (Sloka III.33.7) has also been relied upon to high-light the disregard of Vedic rituals by the advanced transcendentalists.[9]Gaudapada clarifies that the letter "a" ofAum leads toVisva, the letter "u"" leads toTaijasa and the letter "m" leads toPrajna. With regard to one freed from letters, there remains no attainment (Mandkya Karika I.23).Aum isShabda Brahman,Aum is the Root Sound of which creation is a series of permutations.[10]

According to the Tantric concept,Sound is the first manifestation ofParama Shiva; in its primary stage it is a psychic wave. Its very existence entails the presence ofspandan or movement ('vibration') without which there cannot be sound;spandan is the quality ofSaguna brahman and the world is the thought-projection of Saguna Shiva. The first sutra ofSarada Tilaka explains the significance and hidden meaning ofShabda Brahman.[11]

References

[edit]
  1. ^"Sabda".
  2. ^Richard King (1999).Indian Philosophy: An Introduction to Hindu and Buddhist Thought. Edinburgh University Press. p. 49.ISBN 9780748609543.
  3. ^William Albert Graham (2010).Islamic and Comparative Religious Studies. Ashgate Publishing Ltd. p. 253.ISBN 9781409400257.
  4. ^Rajarshi (2001).Yoga: the Ultimate Spiritual Path. Llewellyn Worldwide. pp. 32–33.ISBN 9781567184419.
  5. ^Vinayak Purohit (1988).Arts of Transitional India. Popular Prakashan. p. 856.ISBN 9780861321384.
  6. ^Suresh C. Dey (1990).The Quest for Music Divine. APH Publishing. p. 267.ISBN 9788170243014.
  7. ^Swami Shraddhananda (1996).Seeing God Everywhere. Vedanta Press. p. 174.ISBN 9780874810523.
  8. ^Bhagavad Gita Shankara Bhasya. p. 249.
  9. ^Swami Prabhupada.Bhagavad-Gita As It Is. The Bhaktivedanta Book Trust. p. 315.
  10. ^IslamKotob.Bhagavad Gita Commentary Full. Islamic Books. p. 216.
  11. ^Lalan Prasad Singh (2010).Tantra:Its Mystic and Scientific Basis. Concept Publishing Company. p. 98.ISBN 9788180696404.
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