OM ..... a sound that has become a natural part of many of our lives, whether we have opened our doors to it consciously or not; whether we are associated with the spiritual depths of life or its religious frontiers. It more easily reaches the ear of those who join hands in worship along banks of rivers that emerge from the Vedic fountain. OM stands supreme, singular in the depth of its content, its meaning, its significance and above all, its integral effect on the being. The capacity inherent in this seemingly simple monosyllable confronts the mind as intriguing and fascinating. More than the mind then would be needed to unravel the hidden Idea behind this word. The November issue of our Newsletter attempts at unravelling to some small extent this mystery that is OM. Indications are aplenty of the greater role OM could yet play in our lives pacing along the path of transformation.
The Yajur Veda mentions that OM is ‘pranava’ – the humming sound or ‘udgita’ – the elevating chant (http://www.omved.com/vedicpedia/om-in-vedic-literature). OM gets its direct mention and description in several Upanishads, especially the Mandukya, which refers to OM as all that is manifest, which has its origin in the unmanifest. OM is posited as a link, bridging the manifest (which is perceived to be all of this universe and forces potential or set in motion) and the unmanifest. It is the symbol of Brahman, in his triple states, writes Sri Aurobindo, the states being the outward looking Brahman, the inner Brahman and the superconscient causal Purusha.
The pointers are ready and waiting, eager to show the mind, here leader of the pack, the way forward. The Dhyana Bindu Upanishad (http://www.omved.com/vedicpedia/om-in-vedic-literature) takes up some detailed descriptions of OM. The mind is to “reflect on the sound and meaning of OM”. There is an idea of receiving what is given, to keep as one’s object and subject of reflection the sound. One is not asked to make any connotations, arrive at conclusions or to make conjectures and inferences in the scientific order. There is an indication that the truth of the sound OM will be revealed and that one has to approach OM with an open and silenced mind and heart. In this instance, the mind is asked to be an instrument, not the master, and the consciousness to rise above the senses:
"Let Om be the bow, mind the arrow, and Higher Consciousness the target. Those who want enlightenment should reflect on the sound and the meaning of Om. When the arrow is released from the bow it goes straight to the target."
And here are some indications of conditions that led to Aswapati’s inner hearing (Sri Aurobindo, ‘Savitri’):
Away from the terrestrial murmur turned
Where transient calls and answers mix their flood,
King Aswapati listened through the ray
To other sounds than meet the sense-formed ear.
And how would OM be expressed in sound?
"Like the continuous flow of an oil stream and like the vibration of a bell ... this is the way to chant Om and the way to really know the meaning of the Vedas."
OM chanting (and now, OM choir) stand poised to bring into our world treasures untold of. It remains for each to relate with this Maha Mantra and experience for oneself the unique connection one has with this Primordial Sound and the Creator.
The Yajur Veda mentions that OM is ‘pranava’ – the humming sound or ‘udgita’ – the elevating chant (http://www.omved.com/vedicpedia/om-in-vedic-literature). OM gets its direct mention and description in several Upanishads, especially the Mandukya, which refers to OM as all that is manifest, which has its origin in the unmanifest. OM is posited as a link, bridging the manifest (which is perceived to be all of this universe and forces potential or set in motion) and the unmanifest. It is the symbol of Brahman, in his triple states, writes Sri Aurobindo, the states being the outward looking Brahman, the inner Brahman and the superconscient causal Purusha.
The pointers are ready and waiting, eager to show the mind, here leader of the pack, the way forward. The Dhyana Bindu Upanishad (http://www.omved.com/vedicpedia/om-in-vedic-literature) takes up some detailed descriptions of OM. The mind is to “reflect on the sound and meaning of OM”. There is an idea of receiving what is given, to keep as one’s object and subject of reflection the sound. One is not asked to make any connotations, arrive at conclusions or to make conjectures and inferences in the scientific order. There is an indication that the truth of the sound OM will be revealed and that one has to approach OM with an open and silenced mind and heart. In this instance, the mind is asked to be an instrument, not the master, and the consciousness to rise above the senses:
"Let Om be the bow, mind the arrow, and Higher Consciousness the target. Those who want enlightenment should reflect on the sound and the meaning of Om. When the arrow is released from the bow it goes straight to the target."
And here are some indications of conditions that led to Aswapati’s inner hearing (Sri Aurobindo, ‘Savitri’):
Away from the terrestrial murmur turned
Where transient calls and answers mix their flood,
King Aswapati listened through the ray
To other sounds than meet the sense-formed ear.
And how would OM be expressed in sound?
"Like the continuous flow of an oil stream and like the vibration of a bell ... this is the way to chant Om and the way to really know the meaning of the Vedas."
OM chanting (and now, OM choir) stand poised to bring into our world treasures untold of. It remains for each to relate with this Maha Mantra and experience for oneself the unique connection one has with this Primordial Sound and the Creator.
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