We experience the importance of what we speak in many ways in our day-to-day life. Psychological impact or reaction of speech is the best evidence of the power of speech (voice). The history of human society has ample examples illustrating this power.Few words of inspiration and enthusiasm can trigger the soldiers on the front to turn a losing battle into a great triumph. The terrific effect of Mr. Winston Churchill’s ‘V for Victory’ motto is said to have changed the fate of England in World War II. Similar events illustrating the power of the courageous words of Napoleon Bonaparte are also cited in French history. Deeper psychological analysis shows that the power of syllables is electrified by the inner strength and confidence with which they are spoken. The motivating slogans like — “Tum Mujhe Khuna Do, Main Tumhe Âzadi Dunga” uttered by Mr. Subhash Chandra Bose, and “Swaraja Hamara Janma Siddha Adhikara Hai” by Lokmanya Tilak, had made a significant impact on the masses during India’s freedom movement.
Mahatma Gandhi’s speeches had the power to hypnotize the listeners; his appeals used to drive millions of people to follow him, although his speeches used to be quite ordinary in terms of language, audible quality of voice, articulation, eloquence, or breadth of knowledge.
There also are ample historical examples of the calamitous impact of negative use of the power of speech. Few scornful words of Draupadi are supposed to have triggered the ego of Duryodhana, which consequently resulted in the devastating war of Mahabharata. The good or bad impact of the power of written words is also equally significant. That is why literature (including print media) is recognized as an important force on par with political, defense, or economic powers. Indeed, the power of words manifests itself according to the intentions and inner strength of the speaker (or writer).
In terms of spiritual science, the effect of the vocal, written, or mentally processed (in thoughts) words/sound is an expression of the manifested power of sabda1.In the language of anatomy, the ‘hearing and speech’ (including the inaudible and invisible expressions of thoughts and imagination) system gets top priority in the brain. It occupies about 60 percent portion of our brain’s functionally active part. The functions of the creative activities of the hands get the next priority, and so on. Therefore, in order to avoid the wastage or misuse of the precious power of our brain, we should give top priority to cautiously control the words we speak, write, read, or listen to (and hence ‘store’ in our memory). Spiritual disciplines do give crucial importance to the practices of satsang, samyam, swadhyaya, and manana for enhancing the purity, integrity, austerity, and piety of hearing, speaking, reading, writing, and thinking.
“Speech is the voice of the heart. – Anna Quindlen”
What we have discussed so far pertains only to the enormous power of sabda expressed in the Baikhari Vañi (audible voice/speech) and partly the Madhyama Vañi (mental voice used/ expressed in thoughts). Adopting the spiritual disciplines gradually refines and helps to awaken the higher (spiritually evolved) levels of Vañi2.
Sublime Power of Spiritually Energized ‘Voice’: As has been experienced by many devotees across different lines of faith, the auspicious words – e.g., the devotional prayers, pious names of God, and the holy quotes or preaching of great saints, create positive effects on our emotional core. The intensity of such effects depends upon the purity of heart and deep faith of the devotee/ disciple. Sacred thoughts, serene tendencies, and good deeds are directly linked with these positive effects. The practice of chanting and writing some auspicious words before starting any important work, which is common among many religious people, also seems to have roots in this possibility.
At higher levels of spiritual refinement, the spoken, written, or mental (thoughts) ‘voice’ may become so powerful that the blessings and curses ‘uttered/expressed’ in it would also come true. As part of their ascetic disciplines and devout spiritual endeavors, the rishis (Indian sages, spiritual scientists of Vedic times) used to think, speak and hear only absolute truth; they were therefore endowed with the supernormal talents of using this manifested power of sabda to beatify the good people and to punish the cruel/ devilish. But such supernormal attainments would remain ‘mythological’ and ‘imaginary’ to us, as evolution (of consciousness-faculties) to this level is not possible without arduous spiritual endeavors with deep sraddha3. We all know that a healthy diet, disciplined food habits, and physical exercises are necessary for physical fitness as books/learning inputs and practical training/guidance for education. Similarly, the spiritual disciplines of self-restraint over the greed of tongue, strict vigil and control over speech and thoughts, observance of truthfulness for refinement of Baikhari and Madhyama Vañi are essential for adept mantra sadhana[1].
Concentrated powers of the refined baikhari vañi and the madhyama vañi strengthened by the mantra japa gradually energize the extrasensory nuclei of consciousness-energy (referred to as chakras in the yoga-science). The chakras begin to function like sublime ‘conducting channels’ to supply the electrified currents of praña (vital spiritual energy). Continuation of devout mantra sadhana with the support of sraddha helps sublime transmutation of vañi to the levels of pasyanti and para vañis2. Limitless powers of these spiritually evolved levels of ‘voice’ are beyond our realization in the physical world; we can only get a glimpse of these supernatural faculties (of consciousness-force) from spiritual descriptions or through interaction with true spiritually elevated saints and sages.
“In leadership, life, and all things, it’s far wiser to judge people by their deeds than their speech – their track record rather than their talk. – Rasheed Ogunlaru”
Some Scriptural Citations: The four faces in the idols of Lord Brahma symbolize the four levels of vañi – namely, the baikhari, madhyama, païyanti, and para2. The allegoric stories in the purañas mention the maintenance of the universe by God Brahma’s continuous movements upward and downward along the lotus-cord 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 vañis. Several Vedic scriptural quotes also signify the power of spiritually refined vañi; some of these are cited here:Pavka Nah Sarasvati Vajebhirvajinivati | Yajnam vastu dhiyavasuh || Meaning: The voice purified by tapa offers piety and trenchancy of thoughts together with creative talents and discerning intellect.
Visñumukha Vai Devaichandobhirimanlokanana Pajapyamabhyajapan | Meaning: (The power of) God Vishnu subtly resides in the mouth. It is (an expression of vak in the form of) a (Vedic) mantra. The (Vedic) mantras are (sublime carriers of) divine powers that can triumph over everything in a righteous manner.
Devi Vacamajanayanta Devastam, Visvarupah Pasavo Vadanti | Sa No Mandressamurgam Duhana, Dhenurvagasmanupasustuvaitu || Meaning: The para vañi (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. Vak is the true Kamadhenu4. 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 expression of Consciousness-Force) of the Almighty.
Dedicated endeavor for the (spiritual) refinement of vañi is an essential part of mantra-sadhana. A sincerely performed tapa of vañi gradually leads to the activation of its successive sublimated forms. The science of mantras revolves around the dual aim of this spiritual endeavor along with the mantra sadhana.
When the devotees practice the japa5 of the great Gayatri Mantra, initially, it is usually their baikhari vañi alone that enunciates the mantra. Therefore, the japa may not be as effective for most of them as described in the scriptures. However, as their devout practices of self-restraint and disciplined, thoughtful, and truthful use of speech succeed and their mental and emotional concentration during japa improves, their madhyama vañi awakens. The (mental) japa through this voice would be significantly more effective and gradually lead to higher spiritual development. With higher-level sadhana and consequent spiritual ascent, the païyanti vañi would also awaken, and the sadhaka would experience the astonishing attainments and supernormal powers of this divine mantra.
“Think of speech as a magical tool because it is. – Mat Auryn”
Revered Vedic sage Vishwamitra had realized the Gayatri Mantra in para vañi after param-tapa6. He had then attained the riddhis-siddhis7, including the potential of creating another universe, which are referred to in the Vedic texts as the boons of Gayatri Sadhana.Indeed, the spiritual refinement of vañi accelerates the righteous development of the sadhaka along the path of greatness. Evolution of vañi to the sublime levels of para-vak during mantra-sadhana enables the active expression of the divinity indwelling the inner self. Para Vak helps realize the eternal existence of sabda Brahm and the attraction of the desired streams of its limitless transcendental powers. Attainment of success in mantra (and vak)–sadhana thus showers the boons of riddhis-siddhis on the deserving sadhakas.Realization of sabda Brahm in the deep inner self is the true state of unification of the inner self with God; it is the state of ultimate beatified bliss, soul-realization, and nirvaña.The relation between the piñda (microcosm) and the Brahmañda (cosmic expansion) is like that between a seed and its tree — each exists because of the other. The piñda is a small unit of the Brahmañda, and the latter is its manifold, unlimited expansion. Every jiva (individual-self, soul in life-form) exists in the Brahm. The absolute state of enlightenment and ultimate spiritual evolution of the soul is a reflection of the Brahm (Omnipresent consciousness Force). Eternal unity of the soul with the Brahm can be realized by mantra-sadhana in para vak. Notes:1. Sabda: Eternal, omnipresent element of sound.2. Vañi: The word meaning of vañi is voice or speech. (In spiritual texts, this is referred to as the Baikhari Vañi). It is a manifestation of the physical power of Sabda and is used for vocal expression/communication; the subtler form of this power expressed in the language of thoughts is called madhyama vañi. The spiritually refined ‘voices’ (vibrations of sabda) of the deeper cores of the inner mind, and the soul, are termed respectively as pasyanti vañi (used by the rishis in intuitive expressions and ‘silent’ communication sans any medium or barrier of space and time) and para vañi (or para vak — the Supreme divine voice).3. Sraddha: Intrinsic faith, deep reverence, and unflinching urge for divine ideals, values, and virtues; absolute reverence and devotion for God (and hence for the associated mantras).4. Japa: Repeated rhythmic chant (of a mantra) with meditation and emotional engrossment. 5: Paramtapa: Supreme ascetic endeavor of spiritual refinement and awakening of the inner-self.
6. Siddhis: Supernatural powers and divine-like faculties.
7. Kamadhenu: A celestial cow, referred to in the scriptures, whose ‘milk’ is supposed to fulfill all earnest desires.
Reference: 1. Pandya P. and Shanbhudass (Editors): “Spiritual Science of Mantra Sadhana and Its Success,” Akhand Jyoti – The Light Divine. Vol. 18, Issue 1, pp. 14-18 Jan-Feb. (2020)“Speech falls on the heart like fire; one cannot endure the word of mouth. – Miriam Lichtheim”
Source: Akhand Jyoti Magazine May-June 2021