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fore it is expressed in the form of sounds and words. Altogether they describe four distinct stages in a thought's manifestation as an expression in words. First of all, the thought should arise from or must have a contact with the Reality or Life in us, and at this stage, it is called as Para. When it manifests sufficiently so that the Ego in us becomes conscious of that thought in us, it is grosser than its previous state, and at this moment of its perceptible existence it is called Pasyanti. A thought of which we have become conscious, passes through a state of inward moulding in the crucible of any known language, and this state of transcribing thought into a series of symbolical sounds for the purpose of conveying it into another's bosom is called Madhyama. And when, actually, the symbols indicated by the mind are relayed through expressed audiable sounds, it is that thought, in its grossest state of manifestation, called as Vaikhari.
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In short, by using the term, Vaikhari here, Sankara means the unproductive and noisy discussions on philosophy which some students of Vedanta make in the name of 'study circles'. They are laughed at, condemned, and almost ignored by all the great Acharyas like Sankara. To the Rishis an ounce of practice is more sacred than tons of discussion around a table.
According to Sankara, mere knowledge of the philosophical thoughts can be used only for purposes of eking out a profit for one's own livelihood, or for gaining some insignificant popularity or glory for the time being.
अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।
विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ ५९ ॥
avignate pare tatve śāstrādhitistu niṣphalā vignätepi pare tatve śāstrādhitistu nisphala 59
परे तत्वे - When the Supreme Reality, अविज्ञाते has not been known, शास्त्राधीति: - the study of the scriptures, निष्फला - is futile, विज्ञाते अपि - has been known, अप - even, परे तत्वे - the Supreme Reality, शास्त्रधीतिः - the study of the śasträs, तु- indeed, निष्फला -
futile.
