60. Powers Inherent in Holy Names

DISCOURSES ON

RADHASOAMI FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra, M.A.

60.  POWERS INHERENT IN HOLY NAMES

            95. We now propose to discuss the nature of the efficacy claimed for holy names. In previous portions of this book we have attempted to show that the economy of the human frame is not accidental, but that it is based upon the economy of creation. The main divisions and sub-divisions of the microcosm correspond to those of the macrocosm, and communication between them exists by means of apertures in the nervous centres of the human frame, the ganglia representing, as it were, the spheres of macrocosm on a small scale. It would thus follow that force-currents in action which are to be found in the universe are existent in miniature in the human frame. We have also shown at length previously (vide Articles 28 and 30) that all currents, that is to say, kinetic force-emanations are resounding with sound, which could be perceived everywhere and on all sides, if the inherent faculty of hearing, which is latent in our spirits, were developed. According to the laws of harmony, the sounds, we have referred to, cooperate with, or militate against those which are concordant or discordant respectively. Each sphere is maintained by a central power or presiding deity, which constitutes the reservoir or focus of power or vitality peculiar to that sphere. The force-currents functioning in the sphere emanate from the presiding deity, and sounds peculiar to those currents accompany them. We have similar currents in our body in the nervous centre which corresponds to the sphere. These currents are, however, not active in the same way as the currents coming out from the presiding deity. They perform certain functions peculiar to the sphere in respect of the maintenance of the physical body' but the subjective functions, viz, perception, comprehension, and regulation are latent. Now, if we were to repeat internally at the nervous centre corresponding to a sphere, a sound which is an imitation in articulate speech of the sound emanating from the focus or presiding deity of that sphere, the vibrations set up therein by this process will, as the practice advances, come into harmony with the vibrations in sounds already existent in the sphere, and when the unison or concord of the two sets of vibrations is complete, they would commingle and respond to each other like the response of a tuning-fork which is in harmony with a musical instrument. The subjective functions and powers of the deity would then be imbibed, and the great force which he wields in his sphere could be set in motion by the utterance within oneself of the holy name at the will of the devotee. This is technically known as mantra siddhi, that is to say, the acquisition of the powers of the holy name. For a very long time the internal repetition is more or less superficial as all our tendencies are outward and the internal repetition does not stir up the true tune-chord. The outward tendency, we have referred to, introduces all sorts of thoughts and ideas at the time the holy name is being repeated. The diversion of attention due to the ingress of such thoughts is a great impediment, and the repetition of the holy name is, therefore, not so effective as it would otherwise be. A great combat, therefore, ensues at the time of practice, and until the outward tendencies are more or less overcome, the internal currents of the centre at which the repetition is being performed cannot be properly brought into action and developed. The material or the outward tendencies, we have been speaking about, have been generated and strengthened by exercise, as it were, throughout almost the twenty-four hours of every day since our birth, and accordingly a contrary condition cannot be brought about by a practice for a short time every day extending over a few months or even over a few years. The exact process of internal repetition of holy names is not often known to persons who practise such repetition, and even if they correctly perform the practice, the necessary guidance is often wanting. This is the reason why a notion has now become prevalent that the holy names do not now possess that efficacy, which they possessed originally. Such is, however, not the case. The names possess the same efficacy as they possessed before, but proper training or guidance is not so easily accessible as it was before. From what we have stated above, the principle, however, seems to be established, that in accordance with the laws of harmony, the repetition, within, of articulate sounds (without regard to their meaning), which are an imitation of the sounds accompanying the emanation of a force-current out of the presiding deity of a sphere, at a nervous centre corresponding to that sphere, can result in the acquisition of the powers of that deity. This principle is enunciated by Moinuddin Chishti in the following couplet :-

fe;kus bLeks eqlEek pks Q+d+Z usLr fcchaA

rks nj rtYyh;s bLek tekys uke [kqnkA

            The translation of the couplet in English is as follows :-

            There is no difference between the name of the deity and the deity himself; the refulgence of that name showeth the beatitude of the object of the worship.

            96. A similar idea has been expressed by Tulsi Das, the famous compiler of the Ramayana, in the following words :-

fxjk vFkZ ty chfp leA

dfg;r fHkUu u fHkUuAA

            The meaning of this verse in English is :-

            Name and the object of name are akin to water and its waves; there can therefore be no real difference between the two.

            97. The names we are referring to are the imitations in articulate speech of the sounds peculiar to various spheres. They should not be confounded with ordinary words used to denote objects or thoughts and feelings.