In Hindu philosophy, Mauna (Silence), which has a voice of its own, refers to peace of mind, inner quietude, Samadhi and the Absolute Reality.
Rta is the end of an effective synthesis of sensorium, through a whole range of clear and distinct acts of particular senses and their subsequent insights.
Yajnavalkya insists that the spiritual man in order to experience Brahman must transcend both silence (mauna) and non-silence (amauna).
[7] Anandmayi Ma once told 'Bhaiji', "If you desire to observe real silence, your heart and mind must fuse so closely, into one thought that your whole nature, inwardly and outwardly may freeze, as it were, into the condition of an inert stone.
Sraddha (Provisional belief), induced by Sabda or Agama (authoritative statements) and supported by Anubhava (experiences or realizations), is required to start an enquiry.
The dispositions of super-conscious trances, brought about by supreme detachment due to faith (which is purity of mind), overpower and counteract the dispositions of conscious trances, when these are destroyed along with the mind to merge in Prakrti, the pure self, liberated, abides in its essential nature and shines forth with its light of transcendental consciousness.
The soundless Ardhamatra, that lingers after the three differentiated sounds of Pranava (Om) die away, is Turiya or Pure Consciousness, the attributeless Brahman (Mandukya Upanishad 12).
[13] The absolutistic interpretation is that silence is the genuine teaching about the ultimate Reality, because the Absolute is beyond the scope of speech and thought.
[14] Samkhya and Yoga are dualistic systems; they treat Purusa and Prakrti as equally real entities even though absolutely opposed to each other.
Kaivalya is false transcendence achieved by cutting oneself off altogether from all manifestation and through the ushering in of a blissful silence.
[15] Yama tells Naciketa (Katha Upanishad I.iii.13) that the discriminating mind should merge the organ of speech into the mind; he who has extracted and tasted the real essence enjoys true happiness in total silence and all alone united with the source and protecting it (Rig Veda I.79.3).
This silence compels the framing of questions, and by itself is the answer not merely in the sound of speech that covers it and reaches the ears.
Rishi Ayasya (Rig Veda IX.46.2) prays – He states that having acquired the knowledge of the Highest the learned people easily unravel the deeply hidden meaning of the most subtle kind.