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Vāk or the Word . . . . Artha, Pratyaya and Śabda . . Aśabda and Paraśabda. . . . Paraśabda, Causal Śabda . . . Śakti as Stress . . . . Eternality of Śabda . . . Śabda as language . . . Natural Name . . . . Vaidika-Śabda . . . . The Tattvas . . . . Śakti—Potency to Create . . . Nāda—the First Produced Movement . Bindu or Śakti—Ready to Create . . Māyā-Tattva . . . . The Kañcukas . . . . ̣ Hamsa . . . . . Kāmakalā . . . . The Gross Tattvas and their Lords . Causal Śaktis of the Pranava ̣ . . The Kalās . . . . The Garland of Letters or Varnamālā ̣ . ̣ “Om” . . . . The Necklace of Kālī . . . Dhvani . . . . . Sun, Moon and Fire . . . Bīja-Mantra . . . . Sadadhvās ̣ . . . . Mantra-Sādhana . . . . Gāyatrī-Mantra . . . . The Gāyatrī-Mantra as an Exercise of Reasoning Ātma- Sādhana . . . .

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vashikaran mantra

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Vashikaran mantra l.jpg



Artha pratyaya and abda l.jpg


Exclusive the one of the other and may thus be figured l.jpg

exclusive, the one of the other, and may thus be figured

Abda as language l.jpg


Judging inferring classifying l.jpg

Judging, inferring, classifying

Abda as language6 l.jpg


  • In the latter case whilst Artha and Pratyaya are above the threshold line of normal consciousness, Language is below it, so that in the intuitive proceesee above described Artha and Pratyaya alone seem to appear, though their normal associates are waiting for them below the threshold line. The moment it is desired to review, describe, classify Artha and Pratyaya, then the Śabdas as words appear. Thus : Judging, inferring, classifying etc. Some inuitive Processes Threshold Line The above account, whilst saving psychology, would imply that Śabda, Artha, and Pratyaya being involved (though as identities) in Īśvara consciousness must be involved in all downward experience also. It is however necessary to clearly understand that Śabda is not necessarily language in all cases, and that language may be either consciously or subconsciously given. According to the scheme suggested the correlation of Artha, Pratyaya and Śabda as Language is essential in the planes of Jāgrat and Svapna, but they may be latent as regards the third partner in some intuitive processes, but patent in others as well as in conceiving, judging, inferring and so forth. The conclusion therefore is: (1) The Turīya state is undifferentiated. Hence in it there is no Artha, Śabda, Pratyaya. A, S and P severally vanish. (2) The Susupti state (Samasti or Vyasti) is temporarily equilị ̣ ̣ brated Consciousness in which there are A, S and P, but their resultant is ineffectual. In the Vyasti consciousness ̣ there are Artha, Śabda, Pratyaya. But these three seem to blend into one and are not clearly distinguishable. Here Śabda is not language to the subject himself. (3) The Svapna and Jāgrat states in which the temporarily equilibrated consciousness ceases are actually stirring Vyasti or ̣ Samasti consciousness. In them there is Śabda, Artha, ̣ Pratyaya, but in some intuitive processes (perceptional and ideational) Śabda as language is below the threshold line of the normal Consciousness. Thus the cosmic and individual states must all be ultimately explained (so far as this can be) by the dynamical theory of Stress or Śakti in which an investigation is made as to the conditions of equilibrium and movement. physical organs, and indeed more, without the use of the latter. So also a hypnotised subject can perceive things, even when no use of the special physical organs ordinarily necessary for the purpose is made. The paramountcy of mind is shown by the fact that an object is not perceived unless the mind gives its attention. So in the Bṛ hadāranyaka-Upanisad it is said, “My mind was elsewhere: I did ̣ ̣ not hear.” Now movement being accompanied by sound, let us suppose we could hear (which we cannot do through the individual natural ear) the sound produced by the generating stress or constituting forces of (say) the household fire, then the sound so heard would be the natural name of that fire. Again the sap rises in the trees. Could we hear the forces constituting this rising sap, then the sound heard would be the natural name of that vegetable function, and so on. Natural name in its purest sense may therefore be defined as the sound produced by the generating stress (Śakti) or constituting forces of a thing, not as apprehended by this ear or that (which apprehends within limits and subject to conditions) but by what may be called the Supreme and Infinite Ear which apprehends unconditionally a sound, which is sound as it is. By Supreme Ear is meant the power (Śakti) of apprehending sound in itself or as such, without subjection to the varying conditions of Time, Place (i.e., Plane) and Person. It is that which hears causal stress of a thing as such or unconditionally. Then the natural name of a thing is that sound which the Supreme Ear hears. Natural language in its highest sense is a language of natural names only. In this sense no language below the absolute plane can be such. In this sense even the Vedio language and its Mahāmantra ̣ “Om” is not natural language. The relative ear does not hear such stress unconditionally. To it therefore a thing has no natural name.

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