In the Brahmins, it has been said that Brahman is identical with Shabda, or sound. The aspect of Brahman should not be regarded by us as something separate from what we see in the world. Shabda, or sound, itself is the basis of all things and this sound gives rise to the word. This will have association with eight different aspects of life.
Shabda brahmamayi, characharamayi, jyotirmayi vaagmayi,
Nityanandamayi, niranchanamayi, thathwamayi chinmayi,
Tattvatitamayi parathpara mayi mayamayi srimayi,
Sarvaisvaryamayi sadshuvamayi, maama pahi meenambike.
It is Shabda brahmamayi (the audible form of Brahman). Characharamayi (pervading the universe of animate and inanimate beings), Jyotirmayi (resplendent, Divine Light), Vaagmayi (Speech), Nityanandamayi (Eternal Delight), Parathparamayi (Transcendental), Mayamayi (the mother of Maya itself - the creative consciousness of Brahman) and Srimayi (Auspiciousness). ‘Aum’ thus has the foregoing eight ‘Aishvaryas’ or divine treasures. It is divinely precious and should be recognised as the Name of God. (SSB 1979, pp. 124-125)
They are Shabda Brahman, or the aspect which relates to sound, Characharamayi, that which relates to moving and non-moving, Jyotirmayi, or the aspect of effulgence, Vaagmayi, that which relates to speech, Nityanandamayi, that which relates to continued happiness, Parathparamayi’, that which relates to this world and the other world, ‘Mayamayi’, that which relates to illusion and ‘Srimayi’, that which relates to prosperity. All that is filled with sound, with movement, with brightness, with speech, with maya, with prosperity, and so on, will be called Brahman. (SSB 1974, p. 35)