Shabda, in Indian philosophy, verbal testimony as a means of obtaining knowledge. In the philosophical systems (darshans), shabda is equated with the authority of the Vedas (the most-ancient sacred scriptures) as the only infallible testimony, since the Vedas are deemed to be eternal, authorless, and absolutely infalliable. Shabda is of particular importance to the exegetic Mimamsa school. Mimamsa defines the authoritativeness as applying bindingly only to scriptural statements that exhort to purposive action and whose efficacy would not be known by any other means of knowledge. The Vedanta school extends this authoritativeness to suprasensual objects—e.g., to brahman, the ultimate reality. The school of logic, Nyaya, accepts verbal testimony, both human and divine, as a valid means of knowledge but notes that only the divine knowledge of the Vedas is infallible.
The systems of Buddhism and Jainism, though they reject the authoritativeness of the Vedas, rely in fact on the shabda of their own scriptures.
This article was most recently revised and updated by Matt Stefon.
Pranava yoga is meditation on the sacred mantra Om, as outlined in the Upanishads, the Bhagavad Gita, and the Yoga Sutras of Patanjali. It is also called Aum yoga and Aum yoga meditation. It is, simply put, fixing the mind on the sound of the mantra "Aum" – the sacred syllable that both symbolizes and embodies Brahman, the Absolute Reality – as the mantra is constantly repeated in unison with the breath. The purpose of pranava yoga is to become free from suffering and limitation.
"What world does he who meditates on Aum until the end of his life, win by That? If he meditates on the Supreme Being with the syllable Aum, he becomes one with the Light, he is led to the world of Brahman [the Absolute Being] Who is higher than the highest life, That which is tranquil, unaging, immortal, fearless, and supreme."
Aum, according to Hindu philosophy, is the primordial sound from which the whole universe was created. Aum, also called the Pranava, is the original Word of Power, and is recited as a mantra. A mantra is a series of verbal sounds having inherent sound-power that can produce a particular physical or psychological effect, not just something that has an assigned intellectual meaning. The word mantra derives from the Sanskrit expression mananaath thraayathe which loosely means "a transforming thought"; literally, "that which, when thought, carries one across [the worldly ocean of sorrow]". The power of a mantra lies in its ability to produce an objective, perceptible change in the yogi who repeats it correctly.
In the yoga tradition, Aum is the most sacred of holy words, the supreme mantra. Aum is also called the Pranava, a Sanskrit word which means both controller of life force (prana) and life-giver (infuser of prana). "That which causes all the pranas to prostrate themselves before and get merged in the Paramatman, so as to attain identity with Him, is for that reason known as the Pranava." – Atharvashikha Upanishad 1:10a.[1] Aum is called the Shabda Brahman – God as Sound/Vibration. According to yoga theory, the universe has emanated from this primal movement in God. By following the thread of Aum back in meditation to more and more subtle levels of awareness, the yogi regains union with Brahman.[2][3][4]
The Upanishads (both the major and minor) are full of references to Aum and meditation on Aum. Below is a small sampling:
"He who utters Om with the intention 'I shall attain Brahman' does verily attain Brahman." - Taittiriya Upanishad 1.8.1
"The Self is of the nature of the Syllable Om...Meditate on Om as the Self" - Mandukya Upanishad 1.8.12, 2.2.3)
"The form of meditation that came to manifest as the foremost of all, for the regeneration of all seekers, was the First Word, indicative of Brahman [God]: the Syllable Om. Meditation on Om should be resorted to by seekers after liberation. This Syllable is the Supreme Brahman." – Atharvashikha Upanishad 1:1,2
"God is the Syllable Om, out of Him proceeds the Supreme Knowledge." – Svetasvatara Upanishad 4:17
"Om is Brahman, the Primeval Being. This is the Veda which the knowers of Brahman know; through it one knows what is to be known." – Brihadaranyaka Upanishad 5.1.1
"The Syllable Om is the bow: one's self, indeed, is the arrow. Brahman is spoken of as the target of that. It is to be hit without making a mistake. Thus one becomes united with it [Brahman] as the arrow becomes one with the target." – Mundaka Upanishad 2.2.4
Speaking from the perspective of the Infinite Being, enumerating his major manifestation-embodiments, Krishna says: "I am the syllable Om."(Gita 7:8) He also says the same thing in 9:17 ("I am...the sacred monosyllable") and 10:25 ("Among words I am the monosyllable Om").
What to "do" with aum is then outlined by Krishna: "Engaged in the practice of concentration... uttering the monosyllable Om--the Brahman--remembering Me always, he...attains to the supreme goal. I am easily attainable by that ever-steadfast Yogi who constantly and daily remembers Me."– Bhagavad Gita 6:13; 8:12-14[5]
Patanjali's Yoga Sutras, the most ancient and authoritative text on Yoga, outlines the purpose and process of yoga as follows:
"Ishwara [God] is a particular Purusha [Spirit, Person] Who is untouched by the afflictions of life, actions, and the results and impressions produced by these actions. In Him is the highest limit of omniscience. 36 Being unconditioned by time He is teacher even of the ancients. His designator [vachaka] is the Pranava [Om]. 37 Its japa [constant repetition] and bhavanam is the way [or: should be done]. From it result [come] the disappearance of obstacles and the turning inward of consciousness. Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these cause the distraction of the mind and they are the obstacles. [Mental] pain, despair, nervousness, and agitation are the symptoms of a distracted condition of mind. For removing these obstacles [there should be] the constant practice of the one principle [the japa and bhavanam of Om]." – Yoga Sutras of Patanjali 1:24-32[7]
"OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. The last is usually the main preoccupation with those who use the mantra." Letters on Yoga, Vol. II, p. 745-46
"If you are a serious student of Vedic mantras, you will chant Om because Vedic mantras begin with Om. Om, or the Omkara, is Krishna. Many people are fond of chanting Omkara. That is also nice, because Omkara is Krishna. If we simply remember, This Omkara is Krishna then we become perfect, because the goal is to become Krishna conscious. So you can become Krishna conscious while chanting Om."[9]
"Om is the highest Name of God, and comprises many other Names of God. It should be borne in mind that Om is the Name of God exclusively—and of no other object material or spiritual—while the others are but descriptive titles and not exactly proper names."[10]
"This is the Ultimate Word: but can any express its marvellous savor? He who has savored it once, he knows what joy it can give. Kabir says: Knowing it, the ignorant man becomes wise, and the wise man becomes speechless and silent."[11]
"Constant japa of the Pranava, Omkar, Which is self-revealing, and constant focus on It as the form of Ishvara, and dedicating all actions to It as if you are not the doer yourself; is Kriya Yoga."[12]
"'What will you gain', some sages ask, 'by merely hearing this sound?' You hear the roar of the ocean from a distance. By following the roar you can reach the ocean. As long as there is the roar, there must also be the ocean. By following the trail of Om you attain Brahman, of which the Word is the symbol. That Brahman has been described by the Vedas as the ultimate goal."[14]
"The purport of prescribing meditation on the Pranava is this. The Pranava is Omkara…the advaita-mantra which is the essence of all mantras…. In order to get at this true significance, one should meditate on the Pranava. …The fruition of this process is samadhi which yields release [moksha], which is the state of unsurpassable bliss."[15]
Amit Ray
In the book Om Chanting and Meditation:
Om chanting is a creative art, not just mechanical repetition of a word. Om is known as Pranava, which means new, the ever fresh. So, each uttering of Om mantra is always new, unique and fresh. We all are unique.... Therefore, our utterances of Om should be spontaneous and unique.[16]
^The quotations from the Upanishads in this article are taken from The Principal Upanishads (see article) by S. Radhakrishnan, George Allen & Unwin Ltd.1953
^* Taimni, I. K.The Science of Yoga: The Yoga-Sutras of Patanjali. Theosophical Publishing House.1965. ISBN81-7059-211-9. Dr. Taimni was a Physics and Chemistry professor at Allahabad University, as well as an accomplished yogi. His analysis of the principles of yoga benefit from his combination of a scientific viewpoint and a practical familiarity with the subject, rather than a merely academic knowledge
^Selections from the Yoga Sutras from I. K. Taimni's translation in The Science of Yoga: The Yoga Sutras of Patanjali. Theosophical Publishing House. 1965.ISBN81-7059-211-9
^Alexander, Ram. Death Must Die : The Diaries of Atmananda (A Western Women's Life Long Spiritual Quest in India and its Fulfilment Through Her Guru : Shree Anandamayee Ma). ISBN81-86569-19-7
^"The Taste of Krishna", Back to Godhead, Sept/Oct 1997, p. 9
Swami Prabhavananda (Translator), Christopher Isherwood (Translator). How to Know God: The Yoga Aphorisms of Patanjali. Vedanta Press 1996. ISBN0-87481-041-8
Amit Ray,Om Chanting and Meditation . Inner Light Publishers, ISBN81-910269-3-7
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Science Of Sound In Hinduism | Dr M G Prasad | Vedic Perspective On Acoustics | Naada And Shabda
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[This talk on "Science of Sound in Hinduism" by Dr. M. G. Prasad was recorded on August 17, 2019 at INTACH, New Delhi. Little did we know that Dr. M. G. Prasad would not live to see his talk live on YouTube. He passed away on Nov 25, 2019. We at Srijan Foundation are deeply saddened by his passing away and dedicate this video as a tribute to his 'atman'].
Science of sound generally refers to study of vibrations of air particles particularly in the audible frequencies. In Hinduism, the terms such as Naada and Shabda are used. However neither naada nor shabda can be translated directly as sound because Naada and Shabda refer to much more than vibrations of air particles. In RigVeda, a mantra gives the process of human speech in four stages of which the last stage is audible sound.
This talk deals with various aspects of Naada and Shabda and their impact on various aspects such as speech, music and spirituality. The talk also discusses the relationship of naada and shabda to consciousness.
About Speaker: -
Dr. M.G. Prasad was Professor Emeritus at Stevens Institute of Technology, Hoboken, New Jersey. He was a Fellow of four professional societies namely American Society of Mechanical Engineers, Institute of Noise Control Engineering, both Acoustical Societies of India and America.
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Transcript
0:00
When I speak, at the mouth level to, two systems should work together in harmony, very important,
0:11
the biological systems and the psychological systems, the articulation is very important. This pronunciation, is not only in terms of articulation, is very
0:23
importance, but also at the spiritual practice, why? See,
0:28
spiritual practice means, there should be some translation that is going in the physical systems also, because spirituality means, its whole thing,
0:37
mind, body, sprit all the things are integrated. So that means by reciting these, the body get activated in the proper direction, proper orientation
0:50
and when you produce a Mahaprana Pha, kha, gha, dha. So you are producing with the energy, coming out from the
0:59
Nabhi, below Nabhi. So when you are all the times saying that we are making conscious
1:04
effort to bring the energy upward and then it climbs up the whole thing.
The sounds of the Upaniṣads are thought to have been un-authored and then discovered in meditation by sages, who later wrote them down, much like mathematical equations that describe the mysteries of the physical world are often thought to be discovered by mathematicians rather than invented by them. These sounds—śruti—of Eastern revelation were first reasoned about in the Vedānta-sūtra in an effort to discover their concordance. These cryptic sūtras of the legendary Vyāsa represent the earliest form of theology, or systematic reasoning as to the significance of revelation. About them, much has been said over the centuries—much worth listening to.
우파니샤드의 소리는 저작되지 않은 것으로 생각되며 현자들이 명상을 통해 발견한 것으로 생각되며, 나중에 현자들이 이를 기록했습니다. 마치 물리적 세계의 신비를 설명하는 수학 방정식이 발명된 것이 아니라 수학자들이 발견한 것으로 종종 생각되는 것처럼 말입니다. 그들에 의해. 동양 계시의 이러한 소리(스루티)는 일치성을 찾으려는 노력의 일환으로 Vedānta-sūtra에서 처음으로 추론되었습니다. 전설적인 Vyāsa의 이 비밀스러운 경전은 신학의 초기 형태, 즉 계시의 중요성에 대한 체계적인 추론을 나타냅니다. 그들에 관해서는 수세기에 걸쳐 많은 이야기가 있어 들을 만한 가치가 있습니다.
