Symbols of the world's religions


Part 2 of 3


Mr. Justice Prasanta Bihari Mukharji

From a speech given on 8th Dec, on the occasion of Maha Moun Divas, Platinum Jubilee of Avataric Silence, year 2000, Calcutta.

The crudest form of Sound is "Baikhari", which can be uttered and heard by the physical apparatus. But this crude manifestation is preceded by three subtler stages of "Madhyama", "Pashyanti" and "Para" Vak, perceptible only to processes belonging to philosophical physiology. In the unredeemed man, still in the bondage of his Samskaras, these three subtle stages of "Madhyama", "Pashyanti" and "Para" Vak are subconscious and uncognised and therefore not under his conscious command. He only has a sense of command over the "Baikhari" and this limited sense of command feeds his "Ahamkara" or the Ego.

But this sense of command over the "Baikhari" words is illusory. They have already been shaped, formed and determined by three uncognised preconditions through which the Sound has already passed. Control of the tongue is therefore for all practical purposes an imperfect, if not impossible, advice.

The tongue does not speak. Three other more powerful causes make the tongue speak and unless the control is exercised first at "Para", then at "Madhyama", and finally at "Pashyanti" stages, the Baikhari words remain, in essence, uncontrollable and fundamentally incoherent. That is why the "small talks", the so-called superb languages and literature of mankind, by these subtler fundamental standards, are largely incoherent, essentially false, perversely unrealistic, the prattling of persons under the hypnosis of their Samskaras, helpless prisoners of their acquired and inherited tendencies, through endless incarnations, and experiencing forms.

Unless therefore these remote controls of Sound are known, the "Word" can never be known or realised. They contain the core secret of THE WORD.

In Baikhari words, there is sharp difference between the "sound" and the "meaning" and therefore they fail to unite or really communicate. In Madhyama, this distinction, intermittently but not permanently, disappears. But in luminous sound, Pashyanti, there is no difference left between the sound and the meaning and is therefore beyond the region of "utterance", and is the only solvent of the "Ego".

At the frontier of this seemingly unending expanse of sound turned luminous, there is a twilight barrier across which the Word calls and beckons. The Vedas and the Upanishads call it "Para Vak", "The Word". This is the celestial abode of the "Word", inviolable by any division and unchallenged in supremacy of power, knowledge and bliss.


THE WAVES OF SILENCE, pp. approx. 21-22
2000 © Avatar Meher Baba Perpetual Public Charitable Trust


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