Patanjali Yogasutra 3.17
(Sound)
शब्दार्थप्रत्ययानामितरेतराध्यासात् सङ्करस्तत्प्रविभागसंयमात्सर्वभूतरुतज्ञानम् || 3.17 ||
"By making Samyama on word, meaning, and knowledge, which are ordinarily confused, comes the knowledge of sounds of all beings."
This Sutra from the third chapter of the Patanjali Yogasutra describes how words (śabda), their meanings (artha), and the conceptual ideas they evoke (pratyaya) are often intertwined, creating confusion or overlap (saṅkara). Typically, when people hear a sound, they immediately associate it with meaning and a particular idea, and the three become inseparable. However, Patanjali indicates that this confusion can be transcended through saṁyama, which is the combined practice of dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption). By focusing intently on separating the sound, its meaning, and the concept it evokes, one can gain a heightened ability to understand the specific sounds made by any being. This ability is referred to as sarvabhūtarutajñānam, or the knowledge of the sounds of all beings.
In practical terms, Patanjali is suggesting that the typical human experience of perceiving sounds and attaching meaning to them is limited by our cognitive habits. When we hear someone speaking or an animal making noise, we instinctively try to attach meaning based on our pre-existing knowledge. However, through advanced yogic concentration, one can refine the mind to isolate the pure sound without the mental filters, uncovering an ability to understand the sounds made by all living beings. This may even extend to non-verbal sounds, implying a profound understanding of natural phenomena.
This Sutra also reflects a metaphysical perspective in yoga, where the relationship between the signifier (sound), signified (meaning), and the perception of these by the mind is acknowledged as part of the fabric of Reality. In a yogic context, the ability to understand the sounds of all beings is not only a supernatural ability but also a metaphor for the transcendence of ordinary mental limitations. Through such a practice, the yogi can develop extraordinary perceptual capabilities, representing mastery over the mind and its tendencies.
Swami Vivekanand said:
"The word represents the external cause, the meaning represents the internal vibration that travels to the brain through the channels of the Indriyas, conveying the external impression to the mind, and knowledge represents the reaction of the mind, with which comes perception. These three confused, make our sense objects. Suppose I hear a word; there is first the external vibration, next the internal sensation carried to the mind by the organ of hearing, then the mind reacts, and I know the word. The word I know is a mixture of the three, vibration, sensation, and reaction. Ordinarily these three are inseperable; but by practice the Yogi can separate them. When a man has attained to this, if he makes a Samyama on any sound, he understands the meaning which that sound was intended to express, whether it was made by man or by any other animal."
Contextual Comparisons from Vedic Texts:
Rigveda 10.71.1
बृहस्पते प्रथमं वाचो अग्रं यत् प्रैरत नामधेयाय धातुः।
यदेषां श्रेष्ठं यदरिप्रमासीत् प्रैरन्मनसा तद्भवत्तदासीत्तत्सत्यम्।
"O Brihaspati, when they first sent forth the primordial sounds of speech, binding them with their meanings, that which was most excellent and pure in their hearts became manifest. That is Truth."
This verse from the Rigveda acknowledges the primordial relationship between sound and meaning, and how their combination brings forth Knowledge. It shares thematic similarity with Patanjali's Sutra in that both discuss how the merging of sound with meaning reveals deeper truths. The Rigveda emphasizes the Divine origin of speech and the inherent truth that arises when the sound (vac) is connected with intention.
Yoga Vashishta 3.7.12
वाचः साक्षात् परब्रह्म तत्सारं भूतवाचकं।
यो विभज्य महाकाशे तद्वचः परमोत्तमम्॥
"Speech itself is the direct expression of the Supreme Brahman; its essence expresses the nature of all beings. Dividing this speech in the vast space, the Supreme sound emerges."
This verse from the Yoga Vashishta highlights the sacred nature of sound (vac) as a direct expression of the Ultimate Reality (Brahman). It parallels Patanjali's description of sound being separable from meaning and perception, illustrating the philosophical belief in sound as a potent force. Just as Patanjali discusses saṁyama on sound, the Yoga Vashishta explains how speech itself is a manifestation of Higher Truths when perceived purely.
Mandukya Upanishad 1.1
ॐ इत्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं।
भूतं भवद्भविष्यदिति सर्वमोङ्कार एव॥
"Om, this eternal syllable, is all that was, is, and will be. Its explanation is that everything, past, present, and future, is encompassed in this syllable."
The Mandukya Upanishad speaks of Om as the fundamental sound, encapsulating all of existence. This reflects the idea that sound itself, when understood correctly, contains the totality of meaning, much like Patanjali's idea of sound being a vehicle for perceiving deeper Knowledge. The Upanishadic view of Om as a universal sound parallels the Yogasutra’s notion of attaining universal knowledge through discerning sound from meaning and idea.
In summary, Patanjali’s Sutra focuses on the distinction between sound, meaning, and idea, suggesting that mastery over these can lead to extraordinary Knowledge. The Vedic verses offer a complementary perspective, emphasizing the Divine origin and Truth contained within sound. Whether through the Rigvedic idea of speech as primordial, the Yoga Vashishta’s view of speech as Brahman, or the Mandukya Upanishad’s understanding of Om, all these texts underscore the power and significance of sound in revealing deeper Truths about Reality.
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