• UDAYA BHAASKAR BULUSU

    WITH THE BLESSING OF SRI LALITHA KAMESWARI MAHA TRIPURA SUNDARI

    SUPREME CONTROLLER OF THE UNIVERSE

  • UDAYA BHAASKAR BULUSU CATEGORIES

DIVINE

OM

¬Jhekrzsue“

Aum (Om, , in Sanskrit known as Praava प्रणव "To Sound Out Loudly" or Aukāra(Omkāra) ओंकार – "Au Syllable") is a Mystical or Sacred Syllable in the Indian Religions, i.e. Hinduism/Sanātana Dharma, Buddhism, and Jainism.

¬ (Aum) is commonly pronounced as a Long or Over-Long Nasalized Close-Mid Back Rounded Vowel; – õːː though there are other Enunciations Pronounced in received traditions. It is placed at the beginning of most Hindu Texts (called as Adi –Praava ) as a Sacred Incantation to be intoned at the beginning and end of a Reading of the Vedas or Prior to any Prayer or Mantra. The Māndukya Upanishad is entirely Devoted to the Explanation of the Syllable. The Syllable is taken to consist of Three Phonemes, A, U and M, variously Symbolizing the Three Vedas or The Hindu Trimurti or The Three Stages of Life (Birth, Life and Death). Though Ostensibly, in some traditions, it is Polysyllabic and Vocalized as a Triphthong, the Omkāra is held to move through and contain all vowels possible in Human Speech, since in properly Vocalizing the ‘AAH’, ‘OO’ and ‘MM’ Sounds, One’s Mouth Perforce adopts the Shapes which it would have to in order to make other Phonemes as well. One Important Version has Five Components, Flowing from H through A, [Short] U, OO to M.

The Name Omkara (Sanskrit: the Syllable Aum) is taken as a Name of God in the Hindu Revivalist Arya Samaj (Ārya Samāj. Similarly, the Concept of OM, called Onkar in Punjabi, is found in Sikh Theology as a Symbol of God. It invariably Emphasizes God’s Singularity, Expressed as Ek Onkar ("One Omkara" or "The Aum is One"), stating that the multiplicity of existence Symbolized in the AUM Syllable is really founded in a Singular God

¬ is called as “Praava” because, it is the Starting Bijākshara of the Universe to create Divinity. Oh, the Glories of ¬! “Aum” is a Variant Spelling of “Om”. The Word can be spelled either way because the Letter “O” is regarded as a Diphthong consisting of “A” and “U”. There is quite a division among people as to how OM is actually pronounced. Many people try to Accentuate the “AU” Sound in Aum, trying to make it Sound like “ow-m” or “awe-m”.

However, “Aum” is pronounced “Om” as in “Home”. The “AU” Sound is an Extremely Subtle Intonation that naturally Arises, when OM is intoned, and can be Heard when the Pitch is Increased. One does not have to Accentuate the “AU”
Sound in OM to hear it. Just intone OM as “Om” and you will hear it naturally. Just intone the Mantra slowly.

About OM and Aum

Omh /Aum, a Symbol of Hindu Faith, is One of the Most Sacred Symbols in Hinduism. The Symbol comes from Devnagiri, A Script Based on Sanskrit, from which many Indian and Other Languages have emerged.

Om is the Universal Name of the Lord. It is made up of the letters A (Phonetically as in "Around"), U (Phonetically as in "Put") and M (Phonetically as in "Mum"). The Sound emerging from the Vocal Cords starts from the base of the Throat as "A." With the coming together of the Lips, "U" is formed and when the Lips are Closed, all Sounds End in "M."

The Three Letters Symbolize the Three States (Waking, Dreaming, and Deep Sleep), the Three Deities (Brahma, Vishnu, and
Shiva),
the Three Vedas (Rig, Yajur, and Sama), and the Three Worlds (Bhuh, Bhuvah, and Suvah).

Om is also called "Praava ", which means, "That [Symbol or Sound] by which the Lord is Praised."

Of all the Mantras, the Most Powerful and the Significant One is the Single-Syllable Incantation called the Praava . This is the OM. The available Literature upon the Significances of the Vedic Mantra is almost Voluminous. Nowhere in the World can we meet with a more Sacred Symbol that has got such a Vast Amount of Significance.

From Vedic Times until the present day the word ‘OM’ has been taken as a Symbol and as an aid to Meditation by Spiritual Aspirants. It is accepted both as one with ‘Brahman’ and as the Medium, the Logos, Connecting Man and God. The entire History of the Syllable is in the revelations of the Vedas and in the Declarations of the Upanishads.

There is a verse in the Vedas: ‘Prājapathi Vaī Idam Agra Asīt’ (In the beginning was Prajapathi, the Brahman): ‘Tasýa Vāk Dvitīya Asīt’ (With whom was the Word): ‘Vāg Vaī Paramān Brahma’ (And the Word was Verily the Supreme Brahman). This Sphota has its Symbol in the word OM. The Sound of OM is also called ‘Praava ’, Meaning, that it is something that Pervades Life, or Runs through Prāna or Breath.

The very Central Theme of the Māndukya Upanishad is the Syllable OM through which the Mystery of Brahman is gathered to a point. The Text of this Upanishad first treats OM in terms of the Upanishadic Doctrine of the Three States of Waking, Dream, and Deep Sleep, but then Passes on to the ‘Fourth’ (Túriya), thus Transporting us beyond the Typical Upanishadic Sphere into that of the later ‘Classic Advaita Vedanta’. Speaking
of OM, the Taittiriya Upanishad says: “Thou Art the Sheath of Brahman.’ That is, OM is the container for the Supreme and, therefore, invoking OM is invoking the Supreme.

In every Piece of Music there are Three Aspects, namely (1) The Meaning of the Song; (2) The Laws of Music, and (3) The Sound of the Song. Similarly, on OM there are Three Aspects. The First is the Mere Sound, the Mere Mantra as Pronounced by the Mouth; the Second is the Meaning of the Syllable, which is to be realized through Feeling; and the Third is the Application of OM to your Character, Singing it in your Acts, and so through your life.

OM represents the Self which is the Supreme Nondual Reality. The Self is known in Four States, namely, The Waking State, The Dream State, The Deep-Sleep State, and The Fourth State called The Turiya. All these States are represented in the Three Sounds of OM (i.e., A, U, M), and the Silence that follows and Surrounds the Syllable.

The Sound A represents the Waking State; the Sound U represents the Dream State, and the Sound M represents the Deep Sleep State. The Waking State is Superimposed on the A Sound because it is the First of the Three States of Consciousness, and so is the Sound A the very First of the Letters of the Alphabet
– in all Languages. The Dream is but a view within the Mind of the impressions that had Reflected on the Surface of the Mental Lake during the Waking State. Besides, the Dream State Occurs between the Waking and the Deep-Sleep State, and comes Second among the Three States of Consciousness. And so, U, being Next to A in Order of Sounds, and also since it is between A and M, is treated as representing the Dream State. On the M Sound of OM is Superimposed the Deep-Sleep State. The comparison between the Last Sound of the OM and Sleep lies in that it is the Closing Sound of the Syllable, just as Deep Sleep is the Final Stage of the Mind in Rest. A Short Pregnant Silence is inevitable between Two Successive OMs. On this Silence is Superimposed the Idea of the Fourth State, known as Turiya. This is the State of Perfect Bliss when the individual Self Recognises the Identity with the Supreme.

In OM, the Sounds A, U, and M are called Mantras or Forms; there is also in AUM the Common Principle called the Āmatra-OM, that which Signifies the Things-In-Itself, running through and pervading the Threefold Phenomena of Waking, Dream, and Deep Sleep. The Law of Memory is that the Rememberer and the Experiencer must be One and the Same Individual, or Else Memory is Impossible. So, as we can remember all our Experiences in all Three Planes, there must necessarily be a Single Common Factor which was a Witness of all the Happenings in all the Three Planes. There must be some entity within ourselves who is Present in the Waking World, who Moves and Illuminates the Dream, who is a Distant Observer in the Deep Sleep World, and yet who is
Not Conditioned by any of these Three Realms. This entity, conceived as the Fourth State (Turiya), is the Real, the Changeless, the Intelligent Principle.

The Syllable OM Symbolizes both the Spheres: (1) the Phenomenal, Visible Sphere of the ‘Jagat’, wherein the manifestations of Time and Space Appear and Perish, and (2) the Transcendent, Timeless Sphere of the Imperishable Being, which is Beyond and Yet One with it. Thus, A the ‘Waking State’, U, the ‘Dream’, and M, the ‘Deep Sleep’, and the Silence, ‘Turiya’, all the Four Together Comprise the Totality of this manifestation of Ātman Brahman as a Syllable. Just as the Sound M Manifests itself, Grows, becomes Transformed in its Vocal Quality, and finally Subsides into the Silence that follows, so too the Four ‘States’ or Components of Being Ultimately Merge into the Homogeneous Silence of the ‘Fourth’ (Turiya). The Other Three States are Transformations of the One Experience, which taken together Constitute the Totality of its Modes, whether regarded from the Microcosmic or from the Macrocosmic Point Of View.

The A and U are Essential to the Sound as M, or as the Silence (Turiya) against which the Sound appears. Moreover, it would be a mistake to say that AUMdid not exist whiles the Silence Reigned; for it would be still potentially present even in the Silence. The actual manifestation of the Syllable, on the other hand, is Fleeting and Evanescent, whereas the Silence Abides. The Silence, indeed, is present elsewhere during a local pronunciation
of the AUM – that is to say (by Analogy), Transcendentally during the Creation, Manifestation, and Dissolution of the Universe.

It may be asked as to why this particular word ‘OM’ should be chosen as the Word representative of the ‘Thought’ out of which the Universe has become Manifested.

“This OM is the only possible Symbol which covers the whole ground, and there is none other like it. The Sphota is the Material of all Worlds, yet it is not any definite Word in its fully formed state. That is to say, if all the particularities which distinguish one word from another be removed, then what remains will be the Sphota. Therefore, this Sphota is called the Nāda-Brahman, the Sound-Brahman.

Now, every Word Symbol intended to express the inexpressible Sphota, will so particularise it that it will no longer be the Sphota. That which particularise it the least and, at the same Time, most approximately expresses its nature will be the truest Symbol
thereof; and this is the OM, and the OM only; because, these three Letters A, U, M, pronounced in combination as OM, can alone be the generalized Symbol of all possible Sounds. The Letter A is the Least Differentiate of all Sounds. Again, all articulate Sounds are produced in the Space within the Mouth – Beginning with the Root of the Tongue and Ending at the Lips – the Throat-Sound is A, and M is the Lip-Sound; and U exactly represents the Rolling Forward of the Impulse which Begins at the Root of the Tongue, continuing till it Ends in the Lips.”

If properly pronounced, this OM will represent in itself the whole phenomenon of Sound production, and no other word can do this; and this, therefore, is the fittest symbol of the Sphota, which is the real meaning of the OM. And as the symbol can never be separated from the thing signified, the OM and the Sphota are one. And, as the Sphota, being the finer side of the manifested universe, is nearer to God, and is indeed the First Manifestation of Divine Wisdom, this OM is Truly Symbolic of God.

OM thus represents the entire manifested world and the unmanifest, and also that which lies beyond both the manifest and the unmanifest – the Brahman, which is the changeless substratum for the changing objects of the world of experience.

To every Mantra, OM, the Praava , is added on. And without ‘OM’ no Sacred Chant has its Power. Just as A Living Body has no vitality when the Life-Giving Breath is not Flowing through its Veins, so too, a Mantra has no Life in it without the Addition of the Praava .

Vedantic Students generally Practise the Repetition of and the Mediation upon the Symbol provided by the Praava – this is called the Praava Upasana. OM represents, in its Silent Significance, both the Manifest and the Unmanifest, which together Constitute the Entire Subtle and Gross World. The Word Lokā in Sanskrit is generally translated as ‘World’, but, in its Etymological Meaning, it signifies ‘A Field of Experience’.

The entire possibility of experience in life has been terraced by the Ŕsis into Fourteen Worlds; Seven Higher Lokas and Seven Lower Worlds. There are Three Worlds in which a Limited Ego-Centre comes to play its Game of Reincarnation and Repeated Deaths: these are (1) Bhur-Lokā, the Physical Earth; (2) Bhuvar-Lokā, the World Next to the Physical and Closely Connected with it, but Constituted of Finer Matter; and (3) Suvar-Lokā, the Heavenly World. Beyond these are the Four other ‘Worlds’ wherein the Ego comes to move about and Enjoy in its Higher Evolutionary Life, and they are called the Mahar-Lokā, Jana- Lokā, Tapa-Lokā, and Satya-Lokā.

In the Hindu Literature we also find Conceptions of other ‘Worlds’ such as Indra-Lokā, Chandra-Lokā, Surya-Lokā, Pitra-Lokā, Etc., which are Special ‘Realms of Experiences’ located within the above Regions.

Below these Seven ‘Worlds’ there is yet another set of Seven ‘Worlds’ called the Talās. They are named as Pā-Talām, Mahā-Talām, Rasa-Talām, Talā- Talām, Su-Talām, Vi-Talām, and Ā-Talām.

Of these Fourteen ‘Worlds’, Bhur-Bhuvar-Suvar, Denoting the ‘Three Worlds’, are called the Vyahrtis. In the Gayatri Mantra, when these Vyahrtis are Chanted, the Meditator can visualise the ‘Three Worlds’ as Arising
From, Existing In, and Disappearing
into AUM. He can subjectively identify them with the Waking, Dream, and Deep-Sleep conditions of Consciousness, Transcending which extends the Realms of the Infinite. All of them are represented in the Symbol OM. In this Sense, the Vyahrtis in the Gayatri represent in One Sweep the entire ‘World’ of the Subjective and the Objective Experiences of Man.

Māndukya Upanishad is the kernel of Vedantha; it is the most profound among all the Upanishads; it is also the Chiefest, having the distinction of being recommended as, by itself, enough to lead man to salvation. It is very brief, consisting of just a Dozen Manthras! They are Divided into Four Sections, Āgama, Vaithathya, Adwāitha and Alathāsanthi. In the Āgamaprakaraa, the Secret Doctrine of Praavawhich is the Key to Self-Realisation is Expounded. In the Second Prakataa, the Doctrine of Dualism, the Great Obstacle to Liberation is discussed and rebutted. In the third, the A-dwāitha or Non-Dual Unity is propounded. The Last Prakaraa describes certain Mutually Contradictory Non-Vedic Doctrines and Rejects them.

No Sound is beyond the ken of OM; all Sounds are Permutations and Products of OM. Brahmam too is OM, identified by It and with It. The Brahmam, which is beyond Vision, is manifest for the Vision asĀtma.

The Distinctions of Viśwa,Taijasa and Prājna are but appearances imposed on the Ātma; that is to say the Ātma continues the same, unaffected by the Waking, the Dreaming and the Deep-Sleep Stages of Man’s Existence. This Ātma and the Ātma which one refers to as ‘I’ are both the same. The ‘I’ or the Ātma swims like a fish in the river, paying no regard to this bank or that, though the waters are limited and guided by them. In Deep Sleep, all the Vāsanas or Impulses are Suspended and Though they still persist, they are not Manifestor Active. In Dream, man follows the Impulses and Wins Satisfaction in the Process. All the Manifold Pulls and Attractions of the Sensory World, which impel man towards the objects around him, are born during the Waking and the Dream Stages. The Mind is full of Agitations and these are the Fertile Fields where the Vāsanas Grow, Multiply and Strike Root. As a matter of fact, it is the agitating mind that causes Creation, that is behind all Śrishti.

There is however a Fourth Stage, distinct from these Three: it is named Thuriya! This stage cannot be described by words or even imagined by the mind, for it is beyond both Buddhi and Manas. The experience is inadequately described as Santhām, Śivam, Ādwaitham; that is all. It is Peace. It is Grace. It is One-ness. The Mental Agitations are stilled and so there is no more Mind. It is the conquest of the Mind, its Negation, the Ā-manaska Stage. What a victory it is! For, in Deep Sleep the Mind is Latent; in Dream, the Mind is Restless with Agitations; in the Waking Stage, it is Active and Motivating. In all the Three Stages, Truth remains unknown. The Objective World is but a delusion of the Agitated Mind, the Super-Imposition on the rope of a non-existent snake. The world is not born, nor does it die; it is born when you are ignorant; it dies when you become wise.

The AUM of the Omkāra, representing the Viśwa, Taijasa and Prājna aspects of the Waking, Dreaming and Deep Sleep Stages of existence, have each a particular role in Sādhana. Upāsana which A Emphasises More, makes One Realise all Desires; if U is Concentrated upon, then Jnāna increases and if M is specially Dwelt upon in the Upāsana, the final merging of the Soul in the Supreme is effected. The Upasaka of Praava will also earn the Knowledge of the Truth of the world and Creation. The Upasaka, therefore, of the Praava draws unto himself the reverence of all.

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