यह लो,
अधरों के सूक्ष्म स्पन्दन से
अनुमान झलकने लगा कि
ओंकार पद के उच्चारण का
उद्यम उत्साहित हो रहा है।
वैसे,
त्रिभुवन-जेता त्रिभुवन-पाल
ओंकार का उपासन
भीतर-ही-भीतर चल ही रहा है
जो
सुदीर्घ-साधना का फल है।
परा-वाक् की परम्परा
पुरा अश्रुता रही, अपरिचिता
लौकिक शास्त्रानुसार
वहयोगि-गम्या' मानी है,
मूलोद्गमा हो, ऊध्र्वानना
नाभि तक यात्रा होती है उसकी
पवन-संचालिता जो रही!
फिर वही
नाभि की परिक्रमा करती
पश्यन्ती के रूप में उभरती है,
नाभि के कूप में गाती रहती
तरला-तरंग-छवि-वाली।
पर,
निरी निरक्षरा होती है,
साक्षरों की पकड़ में नहीं आती
विपश्यना की चर्चा में डूब
संयम से सुदूर हैं जो।
Look here,
Through the subtle vibrations of the lips
The inference is reflected that
The effort of pronouncing the holy symbol –
“Omkāra', is gaining ground.
In that manner,
The adoration of 'Omkāra',
Which is the winner and protector of the three
worlds,
Is going on inwardly,
Which is the resultant of a long-continuing devotion.
The tradition of the supreme-power-of-speech' (Parā-vāk) Beyond the range of comprehension
Remained formerly unheard-of, unknown
According to the conventional scriptures
It has been acknowledged attainable ‘by ascetics or
Yogis',Having originated at the very root-base, that is (Mūlodgamā) ("Mit travels Upto the navel, with face rising upwards, Due to it being motivated by the vital wind ! Then, that very 'voice' After circumambulating the navel, Manifests itself as an appearance of
a particular measured Sound (Pasyanti) Which, like a vibrating wave of splendour, Goes on singing into the well of the navel (Nābhi-kūpa). But,
It is totally without any syllables, It remains beyond the comprehension of the literates Who, being merged into the discussions of the mundane world, (Vipaśyanā) Are very far away from temperance.