http://www.proza.ru/2010/07/20/103
Саи о 2-х родах речи _ в 3-х Пространствах Жизни. English
Англоязычная версия текста Саи=Сатья Саи Бабы [1] [2]
(адрес для скачки версии Русскоязычного перевода:
http://www.saiorg.ru/?id=712 )
В этом тексте Саи дано откровение, дающее ясное понимание смысла того,
что говорит величайший учёный 20-го века Юнг о двух родах слов
(которые Юнг называет: слова-символы и слова-обозначения ) [4]
ОГЛАВЛЕНИЕ:
1. Саи о 2-х родах речи
_связующей 3 Пространства(=Акаши=Домена=Фазы=..=..) Жизни. [3]
Англоязычная версия текста Саи
3. Пояснения:
к АвтоФотоПортрету Саи, к ссылкам [1] [2] [3] , и к Интернет-адресам
Реквизиты книги и адреса для её скачки [2]
1. Саи о 2-х родах речи
_связующей 3 Пространства(=Акаши=Домена=Фазы=..=..) Жизни. [3]
Англоязычная версия текста Саи
Англоязычная версия начала 4-й Речи Саи=Сатья Саи Бабы [1]
_Речи названной (в этой редакции) :
Sath Chith Ananda Are Natural To Every Person
{ Счастье Сознания Бытия (=Сат Чит Ананда) Я ЯЕдиногоЯ
_ Суть Сути каждого человека }
_из книги Речей Саи:
SUMMER SHOWERS IN BRINDAVAN 1974 Part – I [2]
Discourses by BHAGAWAN SRI SATHYA SAI BABA
(Летние ливни в Бриндаване_1974_часть 1-я
Речей ПреПодобного Святого Сатья Саи Баба)
(стр 61_67 1-й Англоязычной редакии= 10 первых абзацев Речи)
4. Sath Chith Ananda Are Natural To Every Person
One can get wisdom out of participating in work. Whatever work a wise man performs is only for the benefit of the ignorant. If we can follow the path that has been laid down by wise persons, then we will become knowledgeable about the aspect of Atma in this world.
Pavithratma Swarupas, Students, Boys, And Girls!
The Taitreya Brahmana begins with the sound of the word Brahman. The word Brahman, which occurs in the Vedas, is also used to give the same meaning in the Upanishads. This aspect of Brahman is useful because it has been expounded in the Vedas, and the Vedas are also an aspect of Brahman. The word Veda as a meaning for the word Brahman and the word Brahman as a meaning for the word Veda are inseparably interlinked with each other. There is a sacred saying in the Rig Veda which means that the word Brahman is basic and constitutes the basis for all sound and the words that come therefrom. Words compose the Manthras. Thus, Brahman is the basis for all the spiritual texts and Vedas. In accordance with the syllables that make up words, various words take shape. It is the utterance of the speech in the form of sounds that take the form of words. The conglomeration of such words constitutes the Veda.
Whatever is conveyed through speech has got a name Adhideyam. This word also means the aspect of Brahman. It is the grouping of such words, which is the Adhideya, that constitutes the text of the Veda. Therefore, it becomes clear that for everything speech is the basis, and for speech to generate itself the word Brahman is the very foundation.
Amongst the speeches one recognises two different types of speech. One kind of speech is associated with the Sanskrit language. The other kind of speech is linked up with the ordinary normal colloquial language. We will take a small example to illustrate this difference. There are the two words “Go” and “Aswa,” but when we use them colloquially we use the words “Cow” and “Horse.” When we examine if there is any difference between the meanings that are conveyed, we come to the conclusion that although the words may be somewhat different, the meaning is exactly the same. In this context, we can consider another example. There is another word mruthhu which means dust. This is an ordinary colloquial type of word. There is another word called ghata which is the pot and which is the name for a special form made out of mud. These words ghata and mruthhu, which respectively stand for the pot and the mud which make up the pot, arise out of speech. If this mud which constitutes the basis is not existent, the ghata itself would not exist; and we cannot get this special form of mud.
In the same manner, speech is an ordinary and common form and the word arises as a special form of this speech. For the resulting special form called word, the basis is the speech. Here we have to see the intimate connection between the resulting word and speech. In asking ourselves the relationship between the special form and the foundation, or the basis which gives rise tothis special form, we come to the conclusion that this speech stands as the very basis for the special form of word. When we ask ourselves what is the meaning of Padartha (matter, object), we come to the conclusion that it signifies the meaning of the word. On account of this inseparable relationship we come to the truth that there cannot be a word without a meaning and there cannot be a sensible meaning without a specific word.
It has been said in the Rig Veda that for both the word and the speech which form the basis for this word, Brahman is the very foundation. Therefore, we come to the conclusion that for both these things, the word and its basis—the speech, the foundation is Brahman. In this context, we must realise that the world itself has Brahman as its foundation. Not to realise this is foolishness. Brahman is, therefore, the basis for the world which is simply the conglomeration of various created items. The whole world simply consists of various special forms of speech. In this, we come to the conclusion that the entire world is filled with Brahman.
Whenever we utter any sound, that sound will result in a word, and that word signifies the existence of the item for which the word is a description. This connects our speech with the reality of the world. That
all creation has arisen from sound and speech is something which many people know. By neglecting this common fact that sound is the basis for all the world, we forget the word and we attach greater significance to the material items corresponding to the meaning of the word. In this manner, we forget the Brahman and pay importance to the words which are names of material things. We must first recognise the relationship that exists between the object and its basis or the foundation. Once we get this clearly, we will realise that the sound and the words that come out of the sound constitute the Vedas.
Because the Veda is simply a grouping of the words, and the Manthra is simply the utterance of the words, we come to the conclusion that all that is contained in the Vedas is synonymous with Brahman. In this context it follows that Veda and Brahman are two inseparable things which are synonymous with each other. By this reasoning, we say that sound is the basic thing and that special form of sound is the word, and words denote the names of various things. Therefore, the entire world which consists of various items, the names of which are words, has sound as its basis. We thus come to the conclusion that the aspect of Brahman
that is contained in the Veda is something which connotes the Veda itself.
In the Brahmanas it has been said that Brahman is identical with Sabda or sound. The aspect of Brahman should not be regarded by us as something separate from what we see in the world. Sabda or sound itself is the basis of all things and this sound gives rise to the word. Such words connote what we see around us. This will have association with eight different aspects of life. They are Sabda Brahman or the aspect which relates to sound, Charachara mayi—that which relates to moving and non-moving, Jyothir mayi—the aspect of effulgence, Vang mayi—that which relates to speech, Nityananda mayi—that which relates to eternal bliss, Paratpara mayi—that which relates to this world and the other world, Maya mayi—that which relates to illusion, and Sri mayi—that which relates to prosperity. All that is filled with sound, with movement, with brightness, with speech, with maya, with prosperity, and so on will be called Brahman. Latent in these important Sanskrit words is some very significant meaning. We know that a big tree is latent in a tiny seed. Similarly these small Sanskrit words look ordinary; but when we go deep into their meaning, we realise that each one of these words contains important and significant inner meaning
2. Пояснения к АвтоФотоПортрету Саи
к ссылкам [1] [2] [3]
к Интернет-адресам и к тексту.
Реквизиты книги и адреса для её скачки [2]
(1) Перед текстом приведен АвтоФотоПортрет Саи=Сатья Саи Бабы,
который Он создал во время беседы с группой россиян
(причём приятно отметить, что Он говорил на русском языке)
>>> создал на чудотворно воссозданной Им фотоплёнке
>>> находящейся внутри чудотворно воссозданного Им фотоаппарата.
Этот многократно чудотворный АвтоФотоПортрет Саи
_скачан из публикации http://www.proza.ru/2014/12/02/303
_в которой кратко рассказана история создания этого АвтоФотоПортрета Саи.
_Более подробно эта история рассказана в публикации
http://www.proza.ru/2014/11/27/507
(2) Пояснения к ссылкам [1] [2] [3]
[1]
Саи= так кратко Именуется Сатья Саи Баба (23.11.1926-:-24.04.2011) Sathya Sai Baba;
Саи_современное Воплощение ЯЕдиногоЯ _ПреПодобный Иисусу Христу;
_ПреПодобный Саи_Продолжатель Дела Иисуса Христа
_неустанный Проповедник ЯЕдиногоЯ (=Атмы_на Санскрите Саи);
_ПреПодобный Саи_ всемирно признанный великий Учитель
ПреСвятой ВсеЗнающий ВсеУмелец
=Универсальный Гений_ Величайший Чудотворец и Целитель
http://www.proza.ru/2014/12/12/14
http://en.wikipedia.org/wiki/Sathya_Sai_Baba_bibliography
https://ru.wikipedia.org/wiki/Библиография_Сатья_Саи_Бабы
http://www.proza.ru/2013/05/27/1403
http://www.proza.ru/2013/02/14/311
http://www.proza.ru/2013/06/27/1215
http://www.proza.ru/2012/08/31/820
http://www.proza.ru/2014/12/10/465
[2]
Англоязычная версия начала 4-й Речи Саи=Сатья Саи Бабы : [1]
Sath Chith Ananda Are Natural To Every Person
{ Счастье Сознания Бытия (=Сат Чит Ананда) Я ЯЕдиногоЯ
_ Суть Сути каждого человека }
_(стр 61_67 1-й Англоязычной редакии)
из книги Речей Саи:
SUMMER SHOWERS IN BRINDAVAN 1974 Part – I
Discourses by BHAGAWAN SRI SATHYA SAI BABA
(Летние ливни в Бриндаване_1974_часть 1-я
Речей ПреПодобного Святого Сатья Саи Баба)
_в переводе с языка Телугу на Английский профессора Н.Кастури
http://www.sssbpt.info/english/sum1974p1.htm СКАЧКА Англоязычной версии
СКАЧКА РУССКОязычной версии в переводе В. Фёдоровой
_в редакции О. Кирпичниковой
http://www.saiorg.ru/ >>> БИБЛИОТЕКА КНИГИ
http://www.saiorg.ru/?id=712 >>>Летние ливни в Бриндаване, 1974
[3]
Об Акашах=Доменах=Фазах=...=...
_ Сознания Единого Я=…=…
_см. http://www.proza.ru/2012/06/26/704
[4] О двух родах слов Юнг говорит, например, в начале своей книги :
Карл Густав Юнг>>>Человек и его символы
http://www.koob.ru/jung/chelovek_i_ego_simvoli
Эта книга является последним прижизненным трудом Юнга, а также единственным, популярным изложением его теории, адресованным самым широким кругам читателей.
(3) Названия публикаций
_ выше обозначенных Интернет-адресами
http://www.proza.ru/2014/12/12/14
Саи о Начале до 2027 г. Смены Эпох
_ Наступление которой предречено Им на 2036 г.
http://www.proza.ru/2014/12/02/303
Чудотворное Фото 78-летнего Саи для россиян и России
и для всего проблематичного современного мира
http://www.proza.ru/2014/11/27/507
9Д-Принтер=Ладонь._Саи воссоздал Самсунг с фотоплёнкой
http://en.wikipedia.org/wiki/Sathya_Sai_Baba_bibliography
Перечень книг Саи и о Нём_на Английском языке
https://ru.wikipedia.org/wiki/Библиография_Сатья_Саи_Бабы
Перечень книг Саи и о Нём_на Русском языке
http://www.proza.ru/2013/05/27/1403
Данное Иисусом Имя Бога _ЯЕдиноеЯ_ подтвердил Саи
http://www.proza.ru/2013/02/14/311
Презентация Воплощений ЯЕдиногоЯ>>>ИСАИ=Иисуса и Саи
http://www.proza.ru/2013/06/27/1215
Новое Пришествие ЯЕдиногоЯ Иисуса Христа и Саи=Новое Воплощение
http://www.proza.ru/2012/08/31/820
Харизма Сатьи Саи Бабы и его добровольцы =волонтёры
http://www.proza.ru/2014/12/10/465
Саи в тонком теле поселился в Мудденахалли
=в 4-м Кампусе СаиУниверситета
http://www.proza.ru/2012/06/26/704
База Физической Вселенной <<< Три Эфирные Вселенные
Глушков http://www.proza.ru/avtor/vg891 29 .03.2015
_с дополнением 04.06.2015 о Юнге