In term of spiritual
interpretations, agni is manifested in the Bhu Loka - the physical, material world;
vayu in the Bhuvb Loka - the entire domain of vital energy and creativity; and
varuna - the source of jala in the Swah Loka - the gamut of sentiments. When
the dissipation of the (sound) energy of the baikhari vani in unnecessary
conversations and excitations is restrained and this vani is adeptly
controlled, refined and 'energized' by regular mantra japa, it begins to link
itself with its subtler forms and transmutes to move anywhere in the three
lokas.
The potentials of the
refined vani become truly ecceptional if activated by the energy of a yajna.
The Para Vak equipped with the energy of yajnas can illuminate the whole world
with the light of true and complete knowledge….., and guide it to the righteous
path of all round progress, prosperity, peace and happiness. By the very
definition of yajna, the subtle energy generated by it should always be
utilized collectively for the altruist goals of global werlfare. The mentioning
of - sacrificing Brahm Havisya in Brahm Agni - in the Holy Gita, is a simple
representation of the cosmic effects of mantra and yajna. These effects are
described in some Srutis as - the eternal shower of parajanya upon performing a
yajna…..
The omnipresent
physical manifestations of the energy of Sabda include the electrical,
magnetic, thermal, photonic (ight) energies and their different combinations.
consciousness in the living beings is also a manifestation of the
superimposition of the subliminal vibrations of the eternal energy of Sabda .
The para vak, when refined by higher levels of mantra Sadhana, can induce such
vibrations. This is how the 'words' enunciated in the para vak become
absolutely true like thy will. The para vak of a siddha sadhaka possessed the
power to rtransform any kind of material existence and also control the
conscious faculties of mind - such as, thinking, feeling, desiring…. etc - in
any being. It can thus guide and effectuate the righteous development of the
human society and the world as a whole.
The relation between
an individual self (panda) and the omnipresent thy-self (Brahmanda) is like
that between a seed and its tree - each exists because of the other. The panda
is a small unit of the Brahmanda and the latter is its manifold, unlimited….,
ultimate expansion……. Every soul exists in the Brahm and the absolute state of
enlightenment and ultimate spiritual evolution of the soul is a reflection of
the Brahm. This commingling of the individual self with the Brahm can be
realized by the para vak. A shruti mentions (the power of) God Vishnu subtly
resides in the mouth. Thou is (an expansion of vak in the form of) a mantra.
The mantras are divine powers that can triumph over everything in a righteous
manner. (This quote once again describes the unity between (the soul of) a
mantra and the omnipresent, omnipotent thy-existence).
The power (sakti) of
mantras is classified into four categories
-(a) Pramanya Sakti, (b) Phal Pradana Sakti, (c) Bahulikarana Sakti and
(d) Ayata Yamata Sakti. Maharshi Jaimini has analyzed these aspects in the
vedic treatise entitled 'purva Mimansa'. According to his analysis, the
pramanaya Sakti deals with the words, phonetics, pronunciations, expression of
thy-call and the configuration and order of the mantra.
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