Changes

== Background ==

== Background ==

'''Mauna''' ([[Sanskrit]]: मौनम्) or Maunitva (मौनित्व) means – silence, taciturnity, silence of the mind – as in मौनमुद्रा (the attitude of silence) and मौनव्रतम् (a vow of silence) or मौनिन् (observing vow of silence). A [[Sanskrit]] Dictionary gives many words such as – अनिर्वचनम् (silence, not uttering anything), अभाषणम् (silence, not speaking), अवचन (absence of assertion, silence, taciturnity), अव्याहृतम् (silence), निःशब्दम् (silence, a calm), - as referring to silence. <ref>{{cite book|title=The Practical Sanskrit-English Dictionary|author= Vaman Shivram Apte|publisher=Digital Dictionaries of South Asia|url=http://dsalsrv02.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=apte&query=Silence&matchtype=exact&display=utf8 }}</ref> Chambers Twentieth Century Dictionary gives the meaning of the word, Silence, as absence of sound; abstention from sounding, speech, mention, or communication; a time of such absence or abstention, taciturnity.  

'''Mauna''' '''([[Sanskrit]]: मौनम्) or Maunitva (मौनित्व) means – silence, taciturnity, silence of the mind – as in मौनमुद्रा (the attitude of silence) and मौनव्रतम् (a vow of silence) or मौनिन् (observing vow of silence). A [[Sanskrit]] Dictionary gives many words such as – अनिर्वचनम् (silence, not uttering anything), अभाषणम् (silence, not speaking), अवचन (absence of assertion, silence, taciturnity), अव्याहृतम् (silence), निःशब्दम् (silence, a calm), - as referring to silence. <ref>{{cite book|title=The Practical Sanskrit-English Dictionary|author= Vaman Shivram Apte|publisher=Digital Dictionaries of South Asia|url=http://dsalsrv02.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=apte&query=Silence&matchtype=exact&display=utf8 }}</ref> Chambers Twentieth Century Dictionary gives the meaning of the word, Silence, as absence of sound; abstention from sounding, speech, mention, or communication; a time of such absence or abstention, taciturnity.'''

In [[Hindu philosophy]], Silence, which has a voice of its own, refers to peace of mind, inner quietude, Samadhi and the Absolute Reality. The [[Hindu]] texts advocate proper understanding of silence by experiencing it through control of speech and practice. [[Kumārila Bhaṭṭa|Kumarila]] lists sound as one of the eleven substances and as one of the twenty-four qualities, he does not include silence in any one of these two lists nor does he describe silence as he does sound.<ref>{{cite book|title=Outlines of Indian Philosophy 1999 Ed.|author=Jadunath Sinha|publisher=Pilgrims Book|pages=336-337|url= http://www.pilgrimsbookhouse.com/xauthordetailsnew.php?mauthor=Jadunath%20Sinha }}</ref>

In [[Hindu philosophy]], Silence, which has a voice of its own, refers to peace of mind, inner quietude, Samadhi and the Absolute Reality. The [[Hindu]] texts advocate proper understanding of silence by experiencing it through control of speech and practice. [[Kumārila Bhaṭṭa|Kumarila]] lists sound as one of the eleven substances and as one of the twenty-four qualities, he does not include silence in any one of these two lists nor does he describe silence as he does sound.<ref>{{cite book|title=Outlines of Indian Philosophy 1999 Ed.|author=Jadunath Sinha|publisher=Pilgrims Book|pages=336-337|url= http://www.pilgrimsbookhouse.com/xauthordetailsnew.php?mauthor=Jadunath%20Sinha }}</ref>

== Understanding silence ==

== Understanding silence ==

''Asat'', the word meaning non-existent or indescribable, appears seven times in the [[Rig Veda]]); it differs from the word, ''Mithya'', which means false or untrue, .<ref>{{cite book|title=On Being and What There Is|author=Wilhelm Halbfass|publisher=SUNY Press|page=41|url=http://books.google.co.in/books?id=x7cLHPj1dj8C&pg=PA41&dq=asat++rig+veda&hl=en&sa=X&ei=AzdeU5KWBYuMrAfflIHoCQ&ved=0CDcQ6AEwAjgU#v=onepage&q=asat%20%20rig%20veda&f=false}}</ref> ''Asat'' is the opposite of ''[[Rta]]''. It is the ground of transcendence, the origin of all organized perception, the original ground any and all sounds count in order to sound, and is also called the language of non-Existence. In the sense of "non-Existence" or "inaction", ''Asat'' is simply '''silence'''; in the sense of "obscuring" or "covering" or "chaos, " it is pure noise downwards moving from which tone is a distillation ([[Rig Veda]] VII.104.1,10,11). ''Rta'' is the end of an effective synthesis of sensorium, through a whole range of clear and distinct acts of particular senses and their subsequent insights. ''Asat'' stands as the initial space-ground of indeterminate perception or of sets of organized perceptions, the sounding silence from which the worlds, gods and man emerge.<ref>{{cite book|title=Meditations Through the Rig Veda: Four-Dimensional Man|author=Antonio T. De Nicolas|publisher=iUniverse|page=105|url=http://books.google.co.in/books?id=t7mNaMDu6o0C&pg=PA279&dq=silence+rig+veda&hl=en&sa=X&ei=6wZeU661O8eGrgfWtYHQAQ&ved=0CFEQ6AEwBw#v=onepage&q=silence%20rig%20veda&f=false}}</ref> [[Ramana Maharshi]] in the 6th paragraph of ''Nān Yār'' reminds us that only after firmly establishing our mind in our heart will our primal thought "I" which is the root of all thoughts disappear for the ever-existing real '''self''' to shine; the place (innermost core of our being) devoid of even a little trace of our primal thought "I" is ''svarupa'' (our own essential self) which alone is called ''mauna'' (silence), it is the state of egolessness. <ref>{{cite book|title=Happiness and The Art of Being|author=Michael James|publisher=Arul Books|pages=183,193|url= http://www.happinessofbeing.com/Happiness_and_the_Art_of_Being.pdf }}</ref>

'''''Asat'', the word meaning non-existent or indescribable, appears seven times in the [[Rig Veda]]); it differs from the word, ''Mithya'', which means false or untrue, .<ref>{{cite book|title=On Being and What There Is|author=Wilhelm Halbfass|publisher=SUNY Press|page=41|url=http://books.google.co.in/books?id=x7cLHPj1dj8C&pg=PA41&dq=asat++rig+veda&hl=en&sa=X&ei=AzdeU5KWBYuMrAfflIHoCQ&ved=0CDcQ6AEwAjgU#v=onepage&q=asat%20%20rig%20veda&f=false}}</ref> ''Asat'' is the opposite of ''[[Rta]]''. It is the ground of transcendence, the origin of all organized perception, the original ground any and all sounds count in order to sound, and is also called the language of non-Existence. In the sense of "non-Existence" or "inaction", ''Asat'' is simply silence; in the sense of "obscuring" or "covering" or "chaos, " it is pure noise downwards moving from which tone is a distillation''' ([[Rig Veda]] VII.104.1,10,11). ''Rta'' is the end of an effective synthesis of sensorium, through a whole range of clear and distinct acts of particular senses and their subsequent insights. ''Asat'' stands as the initial space-ground of indeterminate perception or of sets of organized perceptions, the sounding silence from which the worlds, gods and man emerge.<ref>{{cite book|title=Meditations Through the Rig Veda: Four-Dimensional Man|author=Antonio T. De Nicolas|publisher=iUniverse|page=105|url=http://books.google.co.in/books?id=t7mNaMDu6o0C&pg=PA279&dq=silence+rig+veda&hl=en&sa=X&ei=6wZeU661O8eGrgfWtYHQAQ&ved=0CFEQ6AEwBw#v=onepage&q=silence%20rig%20veda&f=false}}</ref> [[Ramana Maharshi]] in the 6th paragraph of ''Nān Yār'' reminds us that only after firmly establishing our mind in our heart will our primal thought "I" which is the root of all thoughts disappear for the ever-existing real '''self''' to shine; the place (innermost core of our being) devoid of even a little trace of our primal thought "I" is ''svarupa'' (our own essential self) which alone is called ''mauna'' (silence), it is the state of egolessness. <ref>{{cite book|title=Happiness and The Art of Being|author=Michael James|publisher=Arul Books|pages=183,193|url= http://www.happinessofbeing.com/Happiness_and_the_Art_of_Being.pdf }}</ref>

== Experiencing silence ==

== Experiencing silence ==

== Attribute-less Brahman denoted by silence ==

== Attribute-less Brahman denoted by silence ==

The attribute-less [[Brahman]] is explained sometimes by silence. In his commentary on [[Brahma Sutras]] III.ii.17, [[Adi Sankara|Sankara]] tells us that Bhadhva, questioned about Brahman by Bashkalin asked him to learn Brahman and became silent; on second and third questioning by Bashkalin he replied – " I am teaching you indeed, but you do not understand. Silence is that Self." The soundless ''Ardhamatra'', that lingers after the three differentiated sounds of [[Pranava]] (''[[Om]]'') die away, is [[Turiya]] or Pure Consciousness, the attributeless Brahman ([[Mandukya Upanishad]] 12).<ref>{{cite book|title=The Principal Upanishads|publisher=Courier Diver Publications|pages=33,156|url=http://books.google.co.in/books?id=BQxXk7pAx0cC&pg=PA33&dq=silence+upanishads&hl=en&sa=X&ei=fideU5GKH8iLrQeE74BI&ved=0CD8Q6AEwAw#v=onepage&q=silence%20upanishads&f=false}}</ref> The causal and the resultant conditions, the non-apprehension and misapprehension of Reality, do not exist in Turiya. <ref>{{cite book|title=Eight Upanishads Vol.2 |publisher=Advaita Ashrama|page=213|url= https://advaitaashrama.org/Book/Detail/263}}</ref> Silence is Awareness, it is the [[Atman (Hinduism)|Atman]], the Self ([[Mundaka Upanishad]] II.ii.6) .<ref>{{cite book|title=Know the Upanishads|author=Ramanuj Prasad|publisher=S.Publishers|page=59|url= http://books.google.co.in/books?id=ZpTC2rIhWegC&pg=PA59&dq=silence++upanishads&hl=en&sa=X&ei=ty1eU9G-J8bVrQfJq4HYBw&ved=0CEkQ6AEwBQ#v=onepage&q=silence%20%20upanishads&f=false}}</ref> The absolutistic interpretation is that silence is the genuine teaching about the ultimate Reality, because the Absolute is beyond the scope of speech and thought.<ref>{{cite book|title=Early Advaita Vedanta and Buddhism|publisher=SUNY Press|page=4|url=http://books.google.co.in/books?id=p1bASTAOhjoC&pg=PA4&dq=silence+advaita+vedanta&hl=en&sa=X&ei=Ta9dU5b9EoStrAeR0oDACg&ved=0CDQQ6AEwAQ#v=onepage&q=silence%20advaita%20vedanta&f=false}}</ref>

The attribute-less [[Brahman]] is explained sometimes by silence. In his commentary on [[Brahma Sutras]] III.ii.17, [[Adi Sankara|Sankara]] tells us that Bhadhva, questioned about Brahman by Bashkalin asked him to learn Brahman and became silent; on second and third questioning by Bashkalin he replied –  

 

'''''" I am teaching you indeed, but you do not understand. Silence is that Self.'''''"  

 

The soundless ''Ardhamatra'', that lingers after the three differentiated sounds of [[Pranava]] (''[[Om]]'') die away, is [[Turiya]] or Pure Consciousness, the attributeless Brahman ([[Mandukya Upanishad]] 12).<ref>{{cite book|title=The Principal Upanishads|publisher=Courier Diver Publications|pages=33,156|url=http://books.google.co.in/books?id=BQxXk7pAx0cC&pg=PA33&dq=silence+upanishads&hl=en&sa=X&ei=fideU5GKH8iLrQeE74BI&ved=0CD8Q6AEwAw#v=onepage&q=silence%20upanishads&f=false}}</ref> The causal and the resultant conditions, the non-apprehension and misapprehension of Reality, do not exist in Turiya. <ref>{{cite book|title=Eight Upanishads Vol.2 |publisher=Advaita Ashrama|page=213|url= https://advaitaashrama.org/Book/Detail/263}}</ref> Silence is Awareness, it is the [[Atman (Hinduism)|Atman]], the Self ([[Mundaka Upanishad]] II.ii.6) .<ref>{{cite book|title=Know the Upanishads|author=Ramanuj Prasad|publisher=S.Publishers|page=59|url= http://books.google.co.in/books?id=ZpTC2rIhWegC&pg=PA59&dq=silence++upanishads&hl=en&sa=X&ei=ty1eU9G-J8bVrQfJq4HYBw&ved=0CEkQ6AEwBQ#v=onepage&q=silence%20%20upanishads&f=false}}</ref> The absolutistic interpretation is that silence is the genuine teaching about the ultimate Reality, because the Absolute is beyond the scope of speech and thought.<ref>{{cite book|title=Early Advaita Vedanta and Buddhism|publisher=SUNY Press|page=4|url=http://books.google.co.in/books?id=p1bASTAOhjoC&pg=PA4&dq=silence+advaita+vedanta&hl=en&sa=X&ei=Ta9dU5b9EoStrAeR0oDACg&ved=0CDQQ6AEwAQ#v=onepage&q=silence%20advaita%20vedanta&f=false}}</ref>

== Kaivalya ==

== Kaivalya ==

[[Samkhya]] and [[Yoga]] are dualistic systems; they treat [[Purusa]] and [[Prakrti]] as equally real entities even though absolutely opposed to each other. The concept of [[Kaivalya]] signifies that the aim of these systems is to secure an "aloneness" by severing all connections. The discriminating knowledge does cause the separation of Purusa from Prakrti but Prakrti remains intact to cause further bondage. Kaivalya is false transcendence achieved by cutting oneself of altogether from all manifestation and through the ushering in of a blissful silence. The true transcendence, too, is a state above all manifestation, but not aloof or away from transcendence. True transcendence is also silence, but not the silence that is opposed to movement or change because its inherent nature is not disturbed. True transcendence is not the silence of death benumbing the creative flow of life but the silence of which both death and immortality are equal shadows – यस्य च्छायामृतं यस्य मृत्युः ([[Rig Veda]] X.121.2). The true [[advaita]] never needs the excision of a second in order to achieve its non-duality. The Mimamsakas took the view that nothing but exhaustion of all actions can lead to liberation.<ref>{{cite book|title=Studies in the Upanishads 1999 Ed.|author=Govindagopal Mukhopadhyaya|publisher=Pilgrims Book| page=64|url=http://www.pilgrimsbookhouse.com/xauthordetailsnew.php?mauthor=Govinda%20Gopal%20Mukhopadhyaya}}</ref>

[[Samkhya]] and [[Yoga]] are dualistic systems; they treat [[Purusa]] and [[Prakrti]] '''as equally real entities even though absolutely opposed to each other. T'''he concept of [[Kaivalya]] signifies that the aim of these systems is to secure an "aloneness" by severing all connections.  

 

The discriminating knowledge does cause the separation of Purusa from Prakrti but Prakrti remains intact to cause further bondage. Kaivalya is false transcendence achieved by cutting oneself of altogether from all manifestation and through the ushering in of a blissful silence. The true transcendence, too, is a state above all manifestation, but not aloof or away from transcendence. True transcendence is also silence, but not the silence that is opposed to movement or change because its inherent nature is not disturbed. True transcendence is not the silence of death benumbing the creative flow of life but the silence of which both death and immortality are equal shadows – यस्य च्छायामृतं यस्य मृत्युः ([[Rig Veda]] X.121.2). The true [[advaita]] never needs the excision of a second in order to achieve its non-duality. The Mimamsakas took the view that nothing but exhaustion of all actions can lead to liberation.<ref>{{cite book|title=Studies in the Upanishads 1999 Ed.|author=Govindagopal Mukhopadhyaya|publisher=Pilgrims Book| page=64|url=http://www.pilgrimsbookhouse.com/xauthordetailsnew.php?mauthor=Govinda%20Gopal%20Mukhopadhyaya}}</ref>

== Significance ==

== Significance ==