इ ई उ ऊ इति संवृतो वा विवृतो वेति प्रश्नः!
Mangal Dev Tripathi
Mahamaho. Subrahmanyam Korada
Adju.Professor , Dept of Heritage Science and Technology, IIT, Hyderabad
Ph:09866110741
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लोकेश
sivakumari katuri
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BVK Sastry (G-S-Pop)
Namaste
1. I am sharing in English, the technicality marked ‘ Samvrutha- Vivrutha’ for the ‘Samskruth Varna- Svara – Akshara – Pronunciation’.
The technicality points to a range of ‘Samskruth Analytics’ beyond ‘Social Frame work of conversational Sanskrit’ and ‘ Science frame of
Physiology of Sounds/Voice production’ and Cymatics.
[Cymatics is the study of visible sound and vibration, a subset of modal phenomena . It involves vibrating a surface, such as a
plate or a membrane, and observing the patterns that appear in a thin layer of particles, paste, or liquid on the surface. The term was
coined by Hans Jenny, a Swiss physician and natural scientist, who was influenced by the philosophical school of anthroposophy
Cymatics reveals the dynamic and ordered patterns of sound waves. ]
I don’t stake any claim to full knowledge of the deeper yoga –vijanana of VARNA- AKSHARA – YOGA-SAMSKRUTHAM;
And this analysis is framed inside the ‘Vaikhari’ phase of audible speech. The ‘Samvrutha- Vivrutha’ continues even in ‘Madhyamaa’.
I stand open for correction from learned scholars and practitioners. My purpose of this post is only to draw attention to a less known
tradition of SAMSKRUTHA – VARNA- AKSHARA –VIJNANA behind the ‘ Samvrutha- Vivrutha’ regulations in Sutras.
The technical classification seems to be provided for benefit of ‘SAMSKRUTHA- VEDA - MANTRA- PRACTITIONERS’- the YAJNIKAS , as a part of
‘MANTRA- VARNA’ technicality, to experience ‘PRANA- FLOW in MANTRA-VARNAS’ in YAJNA- DEVA POOJA …neding ‘ PRANA- PRATISHTAA’ .
2. The option to respond in English is for ease of current response communication, to a researching audience
(i) who seem to have lost connection with the ‘Internal Subjective Experience and Vision of ‘ VARNA- UTPATTI’ according to Panini
Shikshaa .
[ Note: The Panini Shikshaa porrvaka Samskrutha Vyakarana Adhyayana- Adhyaapana- Abhyasa – Saadhanaa is a deep technicality
of ‘Mantra- Shaastra- Samskrutham’. The overarching discipline name for this is ‘VAK-YOGA’ – VAKO- VAKYAM.
This is a secret south Indian yoga –science of language [ Beeja- akshara - Mantra- Bhashaa- Saadhanaa].
Those having access to Sri Bhaskara Raya Makhin’s ‘Varivasyaa- Rahasya’ can get some idea on this perspective.
(ii) who seem to have substituted Vedic-Tradition model of ‘HUMAN LANGUAGE SOUNDS ARTICULATION PROCESS – RECOGNITION BY
INTERNALIZED EXPERIENCE’ (VARNA- AKSHARA -UTPATTI ) by inputs from ‘Measure- Models using EEG, Sonographs, and the
like adapted in Neuroscience, Brain Science and Physical Sciences of Matter- Frequency vibrational model of SOUNDS ( DRAVYA-
PADARHTA JANITHA - SHABDAM, DHVANIH) Models to explore ‘Samskrutha Vyakaranam: Sthana- Prayatna Viveka – Vibhaga’.
[ Reference: https://voicefoundation.org/health-science/voice-disorders/anatomy-physiology-of-voice-production/the-voice-mechanism ]
3. In my limited understanding, the ‘SAMVRUTHA- VIVRUTHA’ Categorization relates to the FLOW-PROCESS AND INTERNAL RESONANCE SUBJECTIVE - EXPERIENCES :: More technically understandable by the TERMS : ANU-SVAARA (= INTERNAL RESONANCE – Antah spanda – The complete process rolls inside the space before lips ) – VI-SARGA (FLOWS OUT OF LIPS as Ut-Chaarana: Spandah- Bahih- Pravahati Out bound flow).
If we recognize that apart from STHANA-PRAYATNA VIVEKA, there is a basic characteristic for all ‘VARNA- AKSHARAS’, THE FOCUS ON SPEAKERS INTENTIONAL SUBJECTIVE EXPERIENCE - which the commentary makes clear.
< अइउण् सूत्रभाष्ये नागेशः कैय्यटश्च ईकार-ऊकारयोः संवृतत्वं व्याख्यान्ति। तत्र क्रमेण भाष्यम्, प्रदीपव्याख्यानम्, उद्योतव्याख्यानञ्च क्रमेण प्रदर्श्यते प्रमाणाय - ::::: प्रदीपः - असति विवृतत्व-प्रति-ज्ञाने - संवृतस्याकारस्य संवृतावेवेकारोकारौ प्राप्नुतः, य्वृतः संवृता अन्यत्रार्भवसाम्नः इति कैश्चिदीकारोकारयोः संवृतत्वस्याभ्युपगमात्। >
The term < प्रति-ज्ञाने > means ‘ Clarity in Understanding. It is not limited to axiomatic statement as ‘ continuity of an age old narrative giving respect to the earlier writers!
The ‘Varna-Vyakti’ in ‘SAMVRUTHA CASES- is FORMED COMPLETELY IN A PHYSICAL ZONE : ABOVE THROAT- BEFORE LIPS. Then the unit is out.
The ‘Varna-Vyakti’ in ‘VI-VRUTHA CASES - is FORMED COMPLETELY IN A PHYSICAL ZONE : ABOVE THROAT- FLOWS OUT OF LIPS . Then the unit is out.
Irrespective of SAMVRUTHA – VIVRUTHA classification based on ‘SUBJECT SPEAKERS VAK-INDIRYA FUNCTIONALITY, THE ‘FORMED VARNA’, needs to be rolled out of LIPS as ‘UCCHAARITA VARNA’ = Moved out and Articulated, Separated from the Speaker.
Then only ‘UTTERED SOUND’ becomes Audible to the Listener ( SHROTUH – SHRAVANA – GOCHARATAA).
Yena- uccharitena …….sampratyayo bhavati
Regards
BVK Sastry
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Bijoy Misra
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BVK Sastry (G-S-Pop)
Namaste Misra ji
1. Thanks for explaining the boundary and bounding of < neurology model > in analysing the ‘Voice- Production and Articulation Science’.
2. Traditional Samskruth Shaastra-kaara provides two ‘Analytics:
2.1: VARNA- UTPATTI : Thought Phase ending in Finalizing the Word as a ‘nested structure of VARNAS : ( Padam Varna- Akshara – gaNah).
This phase covers all pre-word/ sentence communication processes, like Selection, Generation, Creation, filtering of what sounds to use
and what not to use, how to use, ….: A Pre-articulation program process:: VIVAKSHAA ) .
This is SPEAKERS INTERNAL CONSCIOUS PROCESS: VAKTRU –KARMA.
This leads to analytics of - What do I want to say, How do I want to say… the subjective frame of ‘My WORD UTTERANCE’ FOR
COMMUNICATION IN A CONTENT – CONTEXT- SELECTION.
2.2: VARNA- AKSHARA UCCHARANA : The actual Physiological, neural ‘Brain-Body – Process’ with track able neuronal footprints. This is
SPEAKER MODE OF ARTICULATION : Do I sing Ramayana as a poem or song ? The ‘CHANDAS – The Flow modelling of Characters.
The Mellifluous flow which makes speech to become music, simple utterances ( or silence/ non utterance, the spacing between
articulation) to become ‘emotional communication of impact’.
The SAMVRUTHA- VIVRUTHA modalities (like the Udaataa- anudaata- svarita, Saama gaana…of articulation – modulation of voicing) are
experienced by SPEAKER and Also received for IMPACT by Listener. At this point, the ‘ VAK – VAKYA – VARNA’ has become a ‘SIGNAL’.
3. Traditional Schools following ‘ Role and Involvement of Consciousness ( Chitta – Vrutti – Smruti: in Yoga terminology ; Chit- Prajnaa in
Shaastra Terminology) provide analytics of VARNA – AKSHARA – PRAYOGA as ‘ MIND- BODY – MANTRA’ utility guidance.
Modern Schools following ‘ Role and Involvement of Physiological Bio- Matter and Processes on which imprint of subject consciousness runs
( INDRIYA –DEHA KARMA) seek analytics of VARNA – AKSHARA – IMPACT and IMPRINT OF PRAYOGA in ‘MIND- BODY – MATTER’ frame.
This Point of View in analytics needs to be bridged by a ‘TEAM DIALOGUE’ resolving Yoga-Science and Modern Science models of ‘ VOICE
PRODUCTION AND MEASURE OF IMPACT: the Creation and UTILITY APPLICATIONS.
In popular expression, this has become ‘ Mantra – Meditation- Modern Science Research’ under Science of Consciousness.
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Bijoy Misra
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