“Nowhere is the mystical value of human language and its effects on human action so perfectly understood as in India, nor any better explained than by the authors of the oldest Brahmanas. Ancient as their epoch is now found to be, they only try to express, in a more concrete form, the abstract metaphysical speculations of their own ancestors. Such is the respect of the Brahmans for the sacrificial mysteries, that they hold that the world itself sprang into creation as a consequence of a “sacrificial word” pronounced by the First Cause. This word is the “Ineffable Name” of the kabalists, fully discussed in the last chapter.
The secret of the Vedas, “Sacred Knowledge” though they may be, is impenetrable without the help of the Brahmanas. Properly speaking, the Vedas (which are written in verse and comprised in four books) constitute that portion called the Mantra, or magical prayer, and the Brahmanas (which are in prose) contain their key. While the Mantra part is alone holy, the Brah-mana portion contains all the theological exegesis, and the speculations and explanations of the sacerdotal. Our Orientalists, we repeat, will make no substantial progress toward a comprehension of Vedic literature until they place a proper valuation upon works now despised by them; as, for instance, the Aitareya and Kaushitaki Brahmanas, which belong to the Rig-Veda.
Zoroaster was called a Manthran, or speaker of mantras, and according to Haug, one of the earliest names for the Sacred Scriptures of the Parsis was Manthra-spenta. The Power and significance of the Brahman who acts as the Hotri-priest at the Soma-Sacrifice, consists in his possession and full knowledge of the uses of the sacred word or speech – Vach. The latter is personified in Sara-isvati, the wife of Brahma, who is the goddess of the sacred or “Secret Knowledge”. She is usually depicted as riding upon a peacock with its tail all spread. The eyes upon the feathers of the bird’s tail, symbolize the sleepless eyes that see all things.
To one who has the ambition of becoming an adept of the “Secret Doctrines”, they are a reminder that he must have the hundred eyes of Argus to see and comprehend all things. And this is why we say that it is not possible to solve fully the deep problems underlying the Brahmanical and Buddhistic sacred books without having a perfect comprehension of the esoteric meaning of the Pythagorean numerals. The greatest power of this Vach or officiating Hotri, and this form, consists wholly in the numbers and syllables of the sacred metre. If pronounced slowly and in a certain rhythm, one effect is produced; if quickly with another rhythm, there is a different result.
“Each metre”, says Haug, “is the invisible master of something visible in this world; it is, as it were, its exponent and ideal. This great significance of the metrical speech is derived from the number of the syllables of which it consists, for each thing has (just as in the Pythagorean system) a certain numerical proportion. All these things, metres (chhandas), stomas, and prishthas, are liable to be as eternal and divine as the words themselves they contain. The earliest Hindu divines did not only believe in a primitive revelation of the words of the sacred texts, but even in that of the various forms. These forms, along with their contents, the everlasting Veda words, are symbols expressive of things of the invisible world, and in several respects comparable to the Platonic ideas.””
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 