According to Sruti The para vani (vak) is the Goddess of
the universe. It is the mother of all divine powers. All Gods (divine powers)
are immanent in the subtle body of the mantras. The knowledge of vak
encompasses all the sciences. The vak is
the true Kamadhenu (heavenly cow.
Whatever we speak, think, know or feel is possible because of the
presence of vak in the inner self …..; our life exists because of this eternal
boon of thee.
Spiritual refinement and evolution of vani to the level of
para vak is as essential for the live expression of divinity in our inner self
as the requirement of healthy food and physical exercises for our survival or
that of books and practical training for education. It is the higher level of
para vak that enables the righteous development of the individual self along
the part of greatness and divinity….. Surti also mentions that the vaka
purified by tapa offers piety and trenchancy of thoughts together with creative
talents and discerning intellect.
Mantra Sadhana is indeed a tapa in which although the
baikhari vani (our usual voice) is used initially for the japa and madhyama
vani for meditation. Disciplined endeavor of this Sadhana with the great
support of sraddha helps gradual arousal and sublime transmutation o fpara and
pasyanti vani. The four faces in the idols of Lord Brahma symbolize the four
levels of vani (Baikhari, madhayama, pasyanti and para). The allegoric stories
in the puranas mention of the maintenance of the universe by God Brahma's
continuous movememnts upward and downward along the lotuscord emanated from the
'navel' of God Vishnu. This rhetoric description signifies the eternal cosmic
impact of the repeated cycling of mantra japa in the four vanis……
The concentrated powers - of the baikhari vani and the
madhyama vani - strengthened by the mantra japa gradually energize the subtle
centers of consciousness and the latter begin to function like the 'conducting
wires' for the supply of the electrified currents of prana…..' This activation
eventually links the power of para and pasyanti vanis with the former too.
When we practice the japa of the great Gayatri Mantra it is
usually our baikhari vani alone that enunciates the mantra. The japa therefore
may not be as effective for most of us as it is described to be… Maharsi
Visvamitra had realized this mantra by the param tapa of his vak and was then
endowed with all the supernatural powers - including that of creating another
universe, which are described to be attainable by the siddhi of this great
mantra.
Dedicated endeavor for the refinement of vani is an
essential part of initiating a mantra Sadhana. A sincerely performed tapa of
vani gradually leads to the activation of its successive sublimated forms (from
baikhari …. to ….pasyanti….) The science of mantras revolves around the dual aim
of the interlinked vak Sadhana and mantra Sadhana.
Para vak enables realization of the eternal existence of
Sabda Brahm and attraction of the desired streams of its unlimited powers. The
attainment of success in the mantra (and vak) Sadhana naturally enshowers the
boons of riddhis-siddhis on the deserving sadhakas.
Realization of Sabda Brahm in the deep inner self is the
true state of meeting thou and receiving thy blessings and boons, or
equivalently, it is the state of ultimate beatified bliss and nirvana.
Akasa - the sublest of the five basic elements of nature is
supposed to be created by Sabda and is therefore omnipresent and also regarded
as the source for creation of the other four basic elements. These elements
(nayu, agni, jala and prathivi) are easily perceivable by vak. Thus all the
sensory faculties (tanmatras) of vision (rupa), taste (rasa), smell (gandha)
and touch (sparsa) etc as well as the extrasensory functions can be performed
by vak.
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