1.0 Oṃkāra explained.

OM gets a place of prominence in Śiva Gītā particularly highlighted in chapter XV, Bhakti yoga, the Yoga of devotion^[1] verse -11 to 25. Abhijñāna Śākuntala a matter of fact Praṇava (Oṃkāra) is assigned Abhijñāna Śākuntala Bīja of Śiva Gītā.

1.1 In Sūta Saṃhitā^[2] it is extolled Abhijñāna Śākuntala —

oṅkāraḥ sarvamantrāṇāmuttamaḥ parikīrtitaḥ |
oṅkāreṇa plavenaiva saṃsārābdhiṃ pariṣyati ||

Oṃkāra is given the utmost importance and exalted status among all the mantrās. With the help of Oṃkāra float only one crosses the ocean of saṃsāra effortlessly.

1.2 Also Vidyāraṇya says:—^[3]

yaḥ praṇavamadhīte saḥ sarvamadhīte

1.3 In Kāṭhaka^[4] Yama says to Naciketas—The Goal which all the Vedas aim at, which all penances declare, and desiring which they lead the life of continence,—I will tell to thee in brief—it is OM. [cf. Śiva Gītā^[5]]

2.0 Explanation of foregoing

‘Vedās: the word here means the Upaniṣads, which contain the essence of the Vedic wisdom.

Aim at: The purpose of austerities in the realization of Brahman.

Life of Continence: The reference is to the religious students known Abhijñāna Śākuntala brahmacāris, who live with the teacher, observing the vow of continence and celibacy and practicing other spiritual disciplines.’^[6]

3.0 Comparison with West and Sphoṭa nature of Oṃkāra

Pronounced OM, Abhijñāna Śākuntala in home, OM is the most sacred word of Vedās and may be compared to the word referred to by St. John in the opening of the fourth Gospel: “In the beginning was the Word, and the Word was with God, and word was God”. “According to Hindu Philosophy, the whole of this universe has name and form (nāmarūpa) Abhijñāna Śākuntala the condition of manifestation. The form is its outer crust, of which the name or idea is the inner essence or kernel.

The name is inseparable from a word or sound. The universe perceived by the five senses is the form, behind which stands eternal, inexpressible Sphoṭa—the word or logos. This eternal sphoṭa, the essential, beginningless material of all ideas or names, is the power through which the Lord creates the universe; nay, the Lord first becomes conditioned Abhijñāna Śākuntala sphoṭa by his own Māyā and then evolves Himself in more concrete sense -perceived universe. The symbol of sphoṭa is OM, also written Abhijñāna Śākuntala AUM. Since a word is inseparable from its idea, OM and the eternal sphoṭa are inseparable. Therefore the eternal OM is the mother or source of all names and forms and the holiest of all holy words. There may be other words to denote the eternal and inexpressible sphoṭa, but the Hindus contend that OM is a unique word and uniquely apposite.

The sphoṭa is the material or foundation of all sounds or words, which are inseparable from names or ideas: yet it is not any definite, folly formed word. That is to say, if all the peculiarities that distinguish one word from another be removed, then what remains will be sphoṭa, or OM. Therefore OM is called Nāda-Brahman. The three letters A, U and M, pronounced in combination Abhijñāna Śākuntala OM, are the generalised symbol of all possible sounds. A is the root sound, the key, pronounced without the tongue’s touching any part of the palate. It is the least differentiated of all sounds

Again all articulate sounds are produced in the space between the root of the tongue and the lips; the throat sound is A, and M is the last sound. U represents the rolling forward of the impulse that begins at the root of the tongue and ends at the lips. If properly pronounced, OM will represent the whole gamut of sound production; and no other word can do this. Therefore OM is the fittest symbol of sphoṭa, the logos, the word “which was at the beginning”.^[7]

Abhijñāna Śākuntala the sphoṭa, being the finer aspect of the manifested universe, is nearer to the Lord and is, indeed the first manifestation of His divine wisdom, OM is the true symbol of God.”

4.0 Oṃkāra letters explained

‘The word written in Sanskrit consists of three letters A, U and M. These are called the three quarters or letters, of OM. There is a fourth quarter, denoted by the prolonged undifferentiated sound M, which comes at the end, Abhijñāna Śākuntala the word is pronounced. This is the symbol of Nirguṇa Brahman, or Pure Consciousness. That which is partless, incomprehensible, non-dual, all bliss and which brings about the cessation of the phenomenal world, is OM, the Fourth, the verily the same Abhijñāna Śākuntala Ātman. He, who knows this, merges his self in the Self. The first three quarters or letters of OM apply to relative universe. A, called Vaiśvānara, is the first quarter, it functions in the waking state. U, called the Taijasa, is the second quarter; it functions in the dream state. And, M called Prājña, is the third quarter, it functions in the state of dreamless sleep. Vaiśvānara is the experience of gross, Taijasa of the subtle and Prājña of the causal. The fourth quarter-which is undescribable in terms of relations, but is called the fourth only with reference to the other three—is Turīya or Pure Consciousness, which permeates all the states and is also transcendent’.^[8]

5.0 Definitions

5.1 Svāmi Vivekānanda^[9] says—

paramapraṇava prāpti hetutvātpraṇavo'thavā

5.2 In Sūta Saṃhitā^[10] it is said

aparaḥ praṇavaḥ sākśācchabdarūpaḥ munirmalaḥ |
prakarṣeṇa navatvasya hetutvātpraṇavaḥ samṛtaḥ ||

of Impersonal and Transcendental Reality. OM is eternally existent. It was not invented by any man, but was revealed to pure souled mystics when, in meditation, their minds communed with the Highest.

5.3 It is the symbol of both the personal God (in his aspect of creator, preserver, and destroyer) and the Impersonal Reality. AUM represents, respectively creation, preservation and destruction. Abhijñāna Śākuntala has been said above, all articulate sounds lie between A and M. The undifferentiated, gong-like sound that comes at the end of utterance of OM, when the M sound is prolonged, is the symbol of Brahman.

5.4 OM is also known Abhijñāna Śākuntala Praṇava and Tāraka and is synonymous with Śiva. The Nṛsiṃhottaratāpinī Upaniṣad^[11] says “akāraṃ brahmaṇaṃ ukāraṃ viṣṇuṃ rudraṃ oṅkāraṃ sarvaśvaram”

5.5 Jābālopaniṣad^[12] says “atrāhi jantormumurṣā” meaning while death taking place in Benares, Lord Rudra administrates Tāraka mantra to all living beings.

6.0 OM is Brahman

The syllable OM is indeed Brahman. This syllable is the highest. Whoever knows this syllable obtains whatever he desires.

“This is the best support, this the supreme support. Whosoever knows this support is adored in the world of Brahmā” is the Śiva Gītā verse 13 of Chapter XV-

etadālambanaṃ śreṣṭhametadālambanaṃ param |
etadālambanaṃ jñātvā brahmaloke mahīyate ||

6.1 The Māṇḍūkya Upaniṣad^[13] discusses Brahman through OM. “OM, the syllable is all this” cf Śiva-gītā.

6.2 Patañjali states in Yoga Sūtras^[14] “OM is the signifying word of Īśvara.”

7.0 Efficacy of OM

The Upaniṣads speak of OM Abhijñāna Śākuntala the most efficacious symbol of Brahman. All seekers of Truth—meditating on Brahman with or without attributes—can use this symbol. The results of the meditation are the attainments either of Brahmaloka or of Supreme Liberation, depending upon the intention of the seeker.

7.1 It also represents the three manifestations of Brahman Abhijñāna Śākuntala Virāt, Hiraṇya Garbha and Īśvara (personal) and Brahman is the fourth (turīya) and is ardha-mātra or the bindu, the still point of silence.^[15]

7.2 Śiva Gītā enjoins on meditation of OM and is discussed in the XV^th chapter summary entitled Bhakti Yoga.

7.3 Atharva Śiropaniṣad^[16] says:—

“yasmāduccāryamāṇa eva sarvaṃ śrīramūrdhvamunnāmayati tasmāducyata oṅkāraḥ”

7.4 Also Atharva Śiropaniṣad^[17] says:—

“yasmāduccāryamāṇa eva ṝgyajussāmātharvāṅgirasaśca yajñe brahma ca brāhmaṇebhyaḥ praṇāmayati tasmāducyate praṇavaḥ”

6,7.5 Prakarṣena nūyate stūyate aneneti praṇavaḥ^[18]—nu to praise or eulogise or celebrate

8.0 OM in Muṇḍaka and Māṇḍūkya

omityevaṃ dhyāyatha ātmānaṃ
svastivaḥ pārāya tamasaḥparastāty || 20 (Muṇḍaka II-2-6)

“Meditate on OM, the interiorly governing Divine spirit, for this alone can lead one successfully to eternal bliss far beyond the ambit of characteristic hidden ignorance.”

8.1 ‘Maṇḍūkya unequivocally puts forth that OM is both the means for and end of Supreme spiritual pursuits of life. It forthrightly identifies the syllable OM with the Being who, not only permeates the entire universe, but is also beyond the concept of three phases (past, present and future) of time. This Upaniṣad also puts forth the inherent and characteristic identity among the individual soul, the universal soul and Oṃkāra. It is on account of this basic identity between the latter two that Ma U clearly states that Oṃkāra, like the Supernal Soul, pervades all the three phases of time and also whatever is beyond their ken. The Upaniṣad very lucidly puts forth a comprehensive definition of the subtle entity called Ātman. It successfully ventures to bring out the essential correspondence between the four phases of human life like wakeful, dreaming states etc. and similar four evolutionary phases of metaphysical existence. The beauty of the entire analysis of these four stages of psychological existence of man and four dimensions of metaphysical evolution of God’s existence in all these phases is that meditation through the medium of morae of the single syllable OM bestows on the meditator, the much sought after Ātmic experience leading to ultimate realization of the Self which, Abhijñāna Śākuntala given out by Omniscient sages, is the highest aim in human life. Thus in the Ma U, there is a basic identity in the trio of individual soul, the supreme soul and OM. Moreover, progressive meditation on the various morae of OM bestows on the meditator, the requisite qualities leading him to beatific vision of the Supreme Truth.’^[19]

8.2 Oldenberg^[20] suggests that the real sense of Upaniṣad is worship or reverence, which the word Upāsanā signifies. Upāsanā brings about oneness with the object worshipped. Oṃkāra meditation conveys the idea that each of us is a soul with a body and not body with a soul.

9.0 Hitting the target with OM

9.1

dhanur gṛhītvaupaniṣadaṃ mahāstraṃ śaraṃ hyupāsāniśitaṃ sandhayīta |
āyamya tadbhāvagatena cetasā lakṣyaṃ tadevākṣaraṃ somya viddhi ||
praṇavo dhanuḥśarohyātmā brahma tallakṣyamucyate |
apramattēna veddhavyaṃ śaravat tanmayo bhavet || ^[21]

“Taking Abhijñāna Śākuntala the bow, the great weapon of the Upaniṣads, one should place on it, the arrow sharpened by meditation. Drawing it with a mind engaged in contemplation of that (Brahman) O beloved, know that imperishable Brahman Abhijñāna Śākuntala the target.”

“OM is the bow, the soul is the arrow. Brahman is said to be the target of that. It is to be pierced with undistracted attention so that the arrow may become one with its target. In other words, the arrow representing the individual soul may become identical with the target ie. the Brahman”

9.2 Identity between OM and Atma—

arā iva rathanābhau saṃhatā yatra nāḍyaḥ
sa eṣo'ntaścaratebahudhā jāyamānaḥ || ^[22]

“Where all the arteries meet like the spokes of a chariot-wheel in the hub -there within the heart He moves, becoming manifold. Meditate on that Self Abhijñāna Śākuntala Om. Godspeed to you in crossing to the farther shore beyond darkness.”

10.0 OM—ideally suitable for Divine worship

It is very obvious fact that no word is so sacred in Vedic literature Abhijñāna Śākuntala OM. It is regarded Abhijñāna Śākuntala the essence of the Vedas and Abhijñāna Śākuntala the highest, the sublimest and the dearest name of Supreme Reality. Ipso facto, it is ideally suitable for divine worship.

11.0 Felicity of OM

11.1 ‘No Vedic verse is ever recited without prior recitation of syllable OM. It is the symbol representing the essence and acme of the entire divine worship. Besides being, the extremely soft, melodious and smoothly flowing syllable in sound, it can easily be pronounced with out any formal education whatsoever. The letters composing OM spontaneously escape even lips of a babe who is just beginning his vocal exercise’.^[23]

11.2 The several letters of OM, with unparalleled exactness, mark the successive steps of meditation by which one rises to the realization of the true nature of divinity. Proper chanting order of OM comes with intense practice. Order comes out of order and chaos comes out of chaos.

12.0 Hiatus extolled

‘Essential existence of the Divine Being: The fourth phase, a hiatus, is mora-less fourth letter of OM. It cannot even be uttered or spoken, but is the true ineffable name which represents the Essential Existence, the true Ātmā (Divine Spirit) the Invisible, Inexpressible, Undefinable, Unthinkable, Unknowable Being. He is the Absolute and Unconditioned without a trace of the relative or the conditioned world about Him, All-calm, All-bliss, one and only one. He be zealously sought after and known’^[24]

13.0 Attainment through OM

OM is the Omnipresent Great God. By sustained meditation on that, the meditator attains his objective.

akāro nayate viśvaṃ ukāraścāpitaijasam |
makāraśca punaḥ prājñaṃ nāmātre vidyate gatiḥ || Gauḍha Kārikā 1.23
praṇavaṃ hīśvaraṃ vidyātsarvasya hṛdi saṃsthitam |
sarvavyāpinamoṃkāraṃ matvā dhīro na śocati || 1.28
amātro'nantamātraśca dvaitasyopaśamaḥ śivaḥ |
oṃkāro vidito yena sa munirnetaro janaḥ || 1.29

Footnotes and references:

[1]:

Vide Śiva Gītā chapter XV

[2]:

Vide Sūta Saṃhitā Yajña Vaibhava khaṇḍa II.28 p. 341

[3]:

Ibid Tātparya Prakāśikā p. 366.

[4]:

Vide Kaṭhopaniṣad II.15

[5]:

Vide Śiva Gītā XV.23

All that is born already and is going to be born in the future is said to be Rudra. It is in Him alone again that vital air abides and all is said to be Oṃkāra

[6]:

Vide The Upaniṣads Vol. 1 by Swami Nikhilānanda p-138.

[7]:

Ibid p-139

[8]:

Vide Spiritual Exaltation of OM by Dr.B.D.Dhavan p-103

[9]:

Vide Bhakti Yoga by Svāmi Vivekānanda p-152

[10]:

Vide Sūta Saṃhitā Yajñavaibhavakhaṇḍa Praṇava vicāranirūpaṇa verse .3

[11]:

Vide Nṛsiṃhottaratāpinī Upaniṣad , Vaiṣṇava Upaniṣads, with commentary of Śrī Upaniṣad Brahmayogin-Tritīya Khaṇḍa verse . 1

[12]:

Vide Jābālopaniṣad verse -19

[13]:

Vide Māṇḍūkya Upaniṣad verse -1;—cf. Śiva Gītā chap XV-verse -11

[14]:

Vide Patañjali Yoga Sūtra-Book 1-Sūtra-27

[15]:

Vide. The Upaniṣads Vol.l by Swami Nikhilānanda p-149

[16]:

Vide Atharva Śiropaniṣad verse -45

[17]:

Ibid verse -46

[18]:

Vide The Upaniṣads Vol 1 by Swami Nikhilānanda p-38-39

[19]:

Ibid p-47

[20]:

Ibid p-48

[21]:

Vide Muṇḍaka Upaniṣad verse -II-2-3 and 4

[22]:

Ibid verse -II-2-6

[23]:

Vide The Upaniṣads Vol 1 by Swami Nikhilānanda p- 50

[24]:

Vide Māṇḍūkya Upaniṣad verse -7.