14. The Chāndogya Upaniṣad on Phonetics of ‘OM’

The eight phonetic constituents of Aum are given in Chāndogya Upaniṣad.

Though “Aum” appears to have only three syllables, it contain five more phoenetic constituents. While pronouncing Praṇava (Aum), the continued sound of the three syllables produces a sound which is indistinct. That is called “Nāda”-the fourth constituent. The next four constituents: Bindu, Kāla, Śānta and Ati-Śānta are not audible at all.

In the heart, the Lord through Mukhya Prāṇa produces the unmanifest (indistinct) sound of Aumkāra. Hence it is called Nāda. The Lord acting as His own limbs (bidi Avayavakriyāyām) remains in the fifth ‘Bindu’ alphabet. As the very embodiment of wisdom (Kāla Saṅkhyāne), he remains in the sixth alphabet named Kāla. As the bliss beyond measure, He remains named Śānta in the seventh alphabet (also named Śānta) and in the eighth alphabet He remains named Ati-Śānta.

These eight forms denoted by the eight alphabets (three distinctly audible and five inaudible alphabets) of ‘Aumkāra’ are identified by Śrī Madhvācārya in his Tantra Sāra Sangraha as Viśva, Taijasa, Prajña,Turīya, Ātma, Antarātma, Paramātma and Jñānātma. In his Yatipraṇavakalpa, Śrī Madhvācārya delineates these eight forms for the purpose of meditation by the order of ascetics as Kṛṣṇa, Rāma, Nṛsimha, Varāha, Viṣṇu, Parañjyoti, Parabrahma and Vāsudeva. For the purpose of Upāsana, another set of eight forms of the Lord has been prescribed Viz:Hṛiṣikeśa, Śrīdhara, Vāmana, Trivikrama, Madhusūdana, Viṣṇu, Govinda and Mādhava.

(Śaṅkara has attributed seven alphabets for ‘Aumkāra’, while Madhva has expounded eight fold characteristics of ‘Aum’)

Three events mark the life of a human being viz: birth, living and death. ‘Aumkāra’ denotes these three events. A (अ) is the abbreviation of Ādimatva (primary stage) ‘Ādi’ actually denotes birth. A (अ) is an abbreviation of Āpti (acquisition) i.e. Jīva’s acquiring a body. This acquisition of a body by the Jīva cannot be due to his volition or endeavour, but is an endowment or creation by Caturmukha Brahmā, in whom the supreme Lord abides in the same form. It is the supreme Lord named Brahmā who is denoted by A (अ) in Aumkāra.

The letter ‘U’ (उ) represents the state between birth and death in which man rises and passes through the states of childhood, boyhood, youth, middle age and old age. “U” occupying the middle position in Aum denotes Ubhayatva (quality) and being its abbreiviation denotes the middle state between birth and death. As the living beings are not in a position to pass through different stages of their life or to avoid them, through the exercise of their own free will, it is the Supreme Lord Viṣṇu who controls and regulates the living stage of the Jīvas “U” denotes this.

“M” is an abbreiviation ‘Māna’ (measure or dimension) and denotes the measure known as Laya (union, fusion,dissolution) Rudra is the God, who regulates death. The form of Nṛsimha in Rudra is indicated by “M” in ‘Aumkāra’.

As the Jīva is incapable of being born, natured or meeting with dissolution of his own volition, the Lord in the three forms Brahma, Viṣṇu and Rudra regulates the three events in the career of the embodied souls which are denoted by the three alphabets in AUM. Aum further denotes the three means or instruments to be utilized in the course of Upāsana of the Supreme Deity.

The body is the abode of enjoyment/experiencing delight. To obtain (apti) those enjoyments or experiencing pleasures, A (अ) in Aum is the sign or mark of that body. The voice that utters the words is signified by “U” (उ). The means of reflection or meditation is mind and this is indicated by “M” in Aum. This Aumkāra emphasizes that one should mediate upon the Lord with the aid of the three instruments of body, voice (sound) and mind (Kāya, Vāk and Manas).To help in spiritual practices the phonetic constituents of AUM have been identified with several cosmic and earthly symbols, from the theistic to the philosophic and the mystic levels, for the purpose of meditation.

A few of them are listed below:Viśva, Taijasa and Prajña forms of the Supreme Deity:

1. The Trinity: Brahma, Viṣṇu and Rudra;
2. Their functions are Creation, protection and dissolution;
3. Framework of Universe: Space, Time and Causation;
4. Time: Past, Present and Future;
5. States of Consciousness: Waking, Dream and Deep sleep;
6. Samsāra: Birth, Life and Death;
7. Vedas: Ṛg, Yajur and Sāma Vedas.

Śabda (sound) Vaikharī, Madhyamā and Paśyantī and many others. Thus Praṇava (Aum) is held to denote several of the primary Tattvās (principles) and others, which are all under the control and regulation of the Supreme deity in the entire universe and in all times. The comprehensive denotation “Aumkāra’ encompasses the whole range of events, States, objects etc, and there is nothing that is not covered by signification. Whatever is discussed or enumerated is only an aspect of that enumerated in a subtle form by Aumkāra. Therefore Aumkāra is reckoned as the explanation of the entire range of rhetoric. (i.e the whole range of writing is fastnened together in Aum) [...] declares the Upaniṣad.^[1]

Footnotes and references:

[1]:

Ibid I.1,3,4.