CWTVKS Volume 1

CATVĀRI VĀK

A NOTE

Rig Veda I. 164.45
Catvāri vāk parimitā padūni tani vidurbrāhmanā ye manişinaḥ Guha triņi nihitā nengayanti turiyam vāco manus yā vadanti.

Sayana’s commentary:
Vāk (1st case for the 6th case) vācaḥ kṣtsnāyāḥ of the entire speech padāni steps catwāri four parimitā parimitāni are measured out. (Tr. Speech in its entirety is measured out in four steps.) Loke in the world yā vāk asti whatever speech is there sã that caturvidhā into four kinds vibhaktā divided iti arthaḥ this is the meaning (Tr. Whatever speech there is in the world is divided into four kinds or classes.) Tāni padāni these steps brāhmanāḥ vedavidaḥ Brahmanas who know the Veda ye manișiņaḥ manas iṣiṇaḥ who are movers of the mind medhāvinaḥ men of understanding viduḥ jānanti know. (Tr. These steps Brahmans who know the Veda and have understanding know.)

Teṣām madhye of them (the aforesaid division of steps), triņi three guhā (seventh case term is dropped) guhāyām in the secrecy nihitā sthāpitāni established na ingayanti na cestante do not move na prakāśante do not come to light iti arthaḥ this is the meaning. (Tr. Three of the four divisions of steps, established in the secrecy, are not manifested.) Vacaḥ of the speech turiyam the fourth padam step manusyah men, ajñāh those who do not know tad-jñāḥ ca and those who know that vadanti speak vyaktam uccarayanti distinctly pronounce, vyava-haranti use in their dealings). (Tr. The unlearned as well as the wise speak the fourth step of the speech in their dealings).

Kāni tāni catwari ityatra bahavaḥ svasvamatānurodhena bahudhā varnayanti n regard to the question what are these four, many schools) describe in many ways each according to the view of its school. Sarvavaidikavāgjālasya of the collection of all the Vedic words sangra-hrūpā comprehensive or inclusive or summary forms bhūrādayaḥ Bhuh etc. tisro vyāhratayaḥ the 3 Vyahritis (sacred utterances) pranavaḥ ekaḥ one Om iti thus vedatrayasāratvāt tāsām those Vyahritis being the essence of the 3 Vedas vyāhrtināmeva sārasamgrahbhūtatvāt (Pranava being) the summary substance of those Vyahritis, containing the letter A etc. (AUM) — (for this reason) sapraņavāsu vyāhrtișu in the Vyahritis along with Pranava sarvā vāk all speech parimitā is measured out iti thus kecana vedavādino some Vedists vadanti say. (Tr. Some Vedists say that all speech is measured out in the Vyahritis with Pranava which is constituted of the letter A etc. and which itself is the summary substance of the 3 Vyahritis which again are the Bhuh etc. the comprehensive and all inclusive forms of all the collection of the Vedic words. Thus the three Vyahritis and one Pranava make up the four in which all speech is measured out.)

Apare vyākaraṇamatānusāriņo namākhyātopasarganipātabhedena Others, followers of the school of grammarians say (that the four consists of) the division of nāma, ākhyāta, upasarga and nipāta.

Kriyapradhānamākhyātam That is verb ākhyāta in which action is prevalent.

Dravyapradhanam näma Nama (noun) is that in which substance is predominant.

Prāgupasrjyata ākhyātapadasyetyupasargaḥ prādih

The Upasarga pra etc. is so called because it is placed before a verbal word.

Uccāvaceșvartheșu nipatanānnipātaḥ api tu ca ityādiḥ Nipata, a particle api tu ca etc. is so called because it falls down upon (words of) uneven meanings.

Eteşveva sarvā vākparimitā iti (vadanti) In these four alone all speech is measured out — so they say;

akhandāyāḥ kṣtsnāyā vācaḥ caturdha vyākrtattvāt

because the all speech which is indivisible is separated or analysed into four divisions.

Vägvaiparācyavyākītāvadat tāmindromadhyatovakramya vyākarot tasmādiyam vyākṣtā vāgudyata iti śruteh

(This is part of a passage from Taittiriya Samhita quoted by Sayana to support the statement of fourfold differentiation of the Speech which was beyond and undifferentiated.)

Speech verily was beyond and undifferentiated. Indra stepped down into her and spoke, therefore she became differentiated, and this speech is spoken. (This is the quoted part of the Shruti.)

Anye tu yajñikāḥ mantraḥ kalpo brāhmanam caturthi laukikiti Others, votaries of Sacrifice (say) Mantra, Kalpa, Brahman and the fourth ordinary speech in the world.

Yājnikaiḥ samāmnātonuştheyārthaprakāśako vedabhāgo mantrāḥ The Mantras are that division of the Veda that is recited which illumines the meaning of what is performed or observed.

Mantravidhānapratipādako vedabhāga iti mantrāḥ kalpotaḥ ürdhvamityā-dinoktaḥ kalpaḥ (this is a quotation of Sayana from the Kalpa literature) The division of the Veda which teaches the use of mantras, the Kalpa, etc. has been declared in the Sastra).

Mantratātparyārthaprakāśako vedabhāgo brāhmaṇam The Brahmana is the portion of the Veda which throws light on the meaning of the purport of the mantras.

Bhogaviṣayā gāmānayetyadirūpā vyāvahāriki The speech of which worldly enjoyment such as " bring the cow” etc., is the object is vyāvahāriki the speech of common dealings in the world.

Eşveva sarvā vāk niyamiteti yājnikah The votaries of Sacrifice hold that in these (four) all speech is (contained), “ measured out”.

Rgyajuḥsāmānicaturthi vyāvhārikiti nairuktāḥ Those of the Nirukta school say that the rik, yajus, saman and the fourth is the common speech for dealings in the world.

Sarpāņām vāgvayasām kșudrasarīsſpasya ca caturthi vyāvahārikityāitihāsikāḥ The followers of legendary tradition hold the speech of serpents, of birds, of vile reptiles, and the fourth is the speech in dealings in the world.

Pasușu tūņaveșu mrgeșu ātmani ca iti ātmavādinah

The Atmavadins (votaries of Atman) say: in the animals, in musical instruments such as flute in the beasts and in the soul, the fourfold speech is contained.

Apare māntykāḥ prakārāntareņa pratipadāyanti parā paśyanti madhyamā vaikhariti catvāriti Others of the school of Mantra (Tantra) teach in a different way: the four are the Para, Pashyanti, Madhyama, Vaikhari according to them.

Ekaiva nādātmikā vāk mülādhārāduditā sati para ityucyate The speech, only one in the form of Sound, rising from the centre of the Solar plexus is called Para.

Nādasya ca sūkṣmatvena durnirūpatvāt saiva șradyagāmini paśyanti ityucyate yogibhirdrașțum sakyatvāt Being subtle and not demonstrable, the same sound entering the heart is called Pashyanti because of Yogins being able to perceive it.

Saiva buddhim gatā vivakşām prāptā madhyamā ityucyate The entering the buddhi, understanding, and desiring to express (to speak) is called Madhyama.

Madhye hradayākhya udiyamanatvāt madhyamāyāḥ

Same in the centre or middle called Hridaya the Madhyama rises. Atha yadā saiva vaktre stithā tālvoșthādivyāpāreņa bahirnirgacchati tadā vaikhari ityucyate Then when the same Nada comes out for expression through the exertion of the lips, teeth etc. it is called Vaikhari. Evam catvāri vācah padāni parimitāni Thus are the four steps of the Speech measured out.

Maniṣiṇaḥ manasaḥ svaminaḥ svādhinamanaskā brāhmanā vācyasya śabdabrañaņo’dhigantāro yoginaḥ parādicatvāri padāni viduh jānanti Wise men, masters of mind, with mind under their own control, Brahmans, knowers of Shabdabrahman to be expressed, yogins know the steps to be four, Para etc.

Teșu madhye triņi parādini guha nihitāni hrdayāntarvartittvāt Of these, three steps Para etc. are placed in the secrecy because of their being inside of the heart.

Turiyam tu padam vaikharisanjñakam manusyāh sarve vadanti But the fourth step, Vaikhari by name, all men speak.

Vyakaranaprasiddhānāmākhyātādipakse manișino brāhmanāḥ prakrtipra-tyayādivibhāgajñā vāg yogavidastāni padāni jānanti. On the side of Nama, Akhyata etc. celebrated in Grammar, the wise Brahmans, knowers of the divisions of base, suffix etc., knowers of word-arrangement (speech set-up) know those steps.

Avāg yogavidaḥ pāmarā vāco vāngmayasya turiyam caturtham bhāgam vadanti, vyavaharanti Those who do not know the arrangement of speech i.e. the unlearned, speak the fourth part of speech in their dealings.

Arthaprakāśnāya prayunjate They apply it (knowledge) for making the meaning clear.

Ayam mantro nirukte vyākhyātaḥ This mantra is explained in Nirukta. So’trāpyanusandheyaḥ Here also that must be calmly considered.

(Here follows the quotation from Nirukta 13.9)
Athāpi brāhmaṇam bhavati Then there is the Brahmana text in this context),
sā vai vāk systā caturdha vyabhavat that very speech released became manifested into four,
eșveva lokeșu triņi pašușu turiyam in these (three) worlds there are three steps of speech and the fourth is in the creatures.
Yà prthivyām sāgnau să rathantare That which is in earth that is in Agni, that is in Rathantara (name of a Saman).
Yāntarikșe să väyäu sa vamadevye That which is in the mid-air region, that is in the Vayu, that is in Vamadevya. (Saman)
Yā divi sāditye sā brhati sa stanayitnau What is in the Heaven, that is in the Aditya, that is in Brihat (Saman), that is in the lightning.
Atha pasușu Then in the creatures,
tato yā vāgatiricyata tām brāhmaneșvadadhuḥ then whatever speech remains transcended that was placed in the Brahmanas.
Tasmādbrāhmanā ubhayim vācam vadanti ya ca devānām yā ca manusya—nāmiti Therefore the Brahmans speak the twofold speech — that which is the speech of the Devas and that which is the speech of the men.