2024/04/07

Pranava yoga - Wikipedia

Pranava yoga - Wikipedia

Pranava yoga

From Wikipedia, the free encyclopedia
Ornamental aum Symbol

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.

The purpose is well stated in the Prashna Upanishads:

"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."

— Prashna Upanishad 5:1.5.7

The mantra Aum[edit]

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[edit]

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
  • "One should meditate on this Syllable [Om]." – Chandogya Upanishad 1.1.1
  • "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
  • Katha Upanishad 1.2.15, 1.2.16, 1.2.17

Bhagavad Gita[edit]

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]

Yoga Sutras of Patanjali[edit]

Yoga Sutras of Patanjali[6]
Pada (Chapter)English meaningSutras
Samadhi PadaOn being absorbed in spirit51
Sadhana PadaOn being immersed in spirit55
Vibhuti PadaOn supernatural abilities and gifts56
Kaivalya PadaOn absolute freedom34

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]

Opinions on Aum[edit]

"[Remembrance of the Pranava] must become so automatic that you cannot breathe without remembering It."

"Om is the root of all sounds. Every other sound is contained in That, and It is used to take one beyond all sound."[8]

"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]

"Following the path of discrimination, let the pure mind be firmly fixed in Om."[13]

"'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]

References[edit]

  1. ^ The quotations from the Upanishads in this article are taken from The Principal Upanishads (see article) by S. Radhakrishnan, George Allen & Unwin Ltd.1953
  2. ^ * Taimni, I. K. The Science of Yoga: The Yoga-Sutras of Patanjali. Theosophical Publishing House.1965. ISBN 81-7059-211-9. 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
  3. ^ Pandit, M. P., Japa (mantra yoga) Lotus Press; 1 edition 1995
  4. ^ Swami Sivananda Saraswati, Meditation on Om. Divine Life Society. 1941
  5. ^ Selections from the Bhagavad Gita from Swami Sivananda Saraswati's translation. Divine Life Society. 1995
  6. ^ Stiles 2001, p. x.
  7. ^ 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.ISBN 81-7059-211-9
  8. ^ 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). ISBN 81-86569-19-7
  9. ^ "The Taste of Krishna", Back to Godhead, Sept/Oct 1997, p. 9
  10. ^ Satyartha Prakash by Swami Dayananda Saraswati
  11. ^ Songs of Kabir, translated by Rabindranath Tagore. II.61
  12. ^ Patanjali's Yoga Sutras – a commentary by Shyama Charan Lahiri. (This book is available for free reading on the Yoga Niketan library and is also published by them)
  13. ^ Hatengdi, M.U., and Swami Chetanananda, Nitya Sutras: the Revelations of Nityananda from the Chidakasha Gita, Sutra 12, p. 42
  14. ^ "M" (Mahendranath Gupta) The Gospel of Sri Ramakrishna, translated by Swami Nikhilananda, 1973 p. 404
  15. ^ The Collected Works of Ramana Maharshi, sixth edition 1996, p. 25,26
  16. ^ Amit Ray,"Om Chanting and Meditation", Inner Light Publishers, pp. 23-24, ISBN 81-910269-3-7

Bibliography[edit]

  • Swami Prabhavananda, Frederick Manchester. The Upanishads Breath of the Eternal. Vedanta Press 1984. ISBN 0-87471-000-6
  • Swami Prabhavananda (Translator), Christopher Isherwood (Translator). Bhagavad-Gita: The Song of God. Signet Classics 2002. ISBN 0-451-52844-1
  • Swami Prabhavananda (Translator), Christopher Isherwood (Translator). How to Know God: The Yoga Aphorisms of Patanjali. Vedanta Press 1996. ISBN 0-87481-041-8
  • Amit Ray,Om Chanting and Meditation . Inner Light Publishers, ISBN 81-910269-3-7

External links[edit]

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Science of Sound in Hinduism (Srijan Talk)

Microsoft PowerPoint - Science of Sound in Hinduism (Srijan Talk)

9
Science of Sound in Hinduism
Dr. M.G. Prasad
Professor Emeritus
Department of Mechanical Engineering
Stevens Institute of Technology
------------------------------------------------------------------------ Srijan Talks
August 17, 2019
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Science Of Sound In Hinduism | Dr M G Prasad - Google 검색

Science Of Sound In Hinduism | Dr M G Prasad - Google 검색
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भर्तृहरि का शब्द-ब्रह्म दर्शन (1) Bharthhari' Philosophy SHABDA-BRAHMA |...


Transcript


0:00
आज दिनभर तरीका हम बिखर कर रहे हैं वह हैं
0:03
जिन्होंने वाक्यपदीय है
0:06
है यह देखिए और व्यक्ति प्रदेश में
0:09
उन्होंने शब्द का रूप
0:12
कि शब्द ही ब्रह्म है
0:18
है ब्रह्म का स्वरूप पूर्ण के बनाया जाना
0:21
है
0:23
हैं और उनका शब्द की ही सकता है
0:26
का अर्थ की कोई सत्ता नहीं है
0:30
कि शब्द का अर्थ व शब्द ही होता है
0:35
को जल का और से पानी-पानी भी तो चाहिए
0:39
कि अ पानी कोई दरगाह तो शब्द बना तो जरूर
0:41
काट हो जाएगा
0:44
है तो सत्ता तो शब्द की है शब्द का अर्थ
0:46
विश्व तो अर्थ जो है वह तो माया की तरह से
0:49
अज्ञान की तरह द्वारा अ
0:51
कि अब शब्द के रूप में आने के रूप में
0:54
देखने के लिए उन्होंने कहा
0:57
है तो नोट करके जो पुराने व्याकरण से उनके
0:59
साथ धैर्य कर्मियों के साथ
1:02
कर दो कि उन्होंने कहा कि शब्द के भी वही
1:06
चुके शब्द राम है
1:08
है तो शब्द के वहीं चार रूप है जो ब्रह्म
1:12
यह ब्रह्म है
1:14
को जागृत अवस्था चार अवस्थाएं हैं इसके अ
1:18
थे जागरण जागृत अवस्था है
1:21
और स्वप्नावस्था है
1:24
और सुषुप्ति अवस्था है और तुरीयावस्था है
1:28
कि यह आत्मा की चार अवस्थाएं होती है और
1:31
यह ब्रह्म की चार अवस्थाएं वेदांत वाले
1:33
मानते हैं
1:34
कि हिना का शब्द के लिए यही चार अवस्था है
1:38
कि भर्तृहरि ना शब्द की चार अवस्थाएं माने
1:41
जागृत अवस्था में जो शब्द है वह शरीर से
1:46
उत्पन्न होता है
1:47
कि भौतिक शरीर से शब्द उत्पन्न होता है और
1:51
भौतिक शरीर के द्वारा ही व्यक्ति होता है
1:53
बहुत ही रूप में उसका व्यक्ति होता है वह
1:57
वाणी का जो बहुत ही रूप है
1:59
तो वहीं वह व्यक्ति भ्रम है ब्रह्म अपने
2:03
आप को व्यक्त कर रहा है वाणी ग्रुप में है
2:05
ये तीन शब्द ब्रह्म अपने आप को व्यक्त
2:07
करता है उसका नाव यात्री
2:09
कि वे आखिरी जो ध्वनि है वह धनी है जो
2:12
शब्द हमारे शरीर के द्वारा पहला होती है
2:14
यह बहुत अधिक शरीर उसको पैदा करता है
2:18
है और यह बहुत ही शरीर का जोन अंतर हिस्सा
2:21
है वहां से पैदा होती है
2:23
है तो इसी को नाद कहा जाता है यह नोट यह
2:26
शरीर से पैदल नाद ही ब्रह्म है
2:31
मैं अब दूसरी है
2:34
कि यह तो बैकरी गई वे आखिरी का सूक्ष्म
2:38
रूप जो है
2:40
कि अंबानी बोलते हैं शब्द बोलते हैं तुझे
2:44
शब्द का अर्थ स्कूल रूपा रहा है
2:47
कि यह शो लोग जगत के रूप में सत्यव्रत हो
2:50
रहा है जगत की व्याख्या हो रही है है तो
2:54
यह जो वाणी कर रूप है वक्री का
2:57
कि यह व्यक्ति जब स्कूल रूप धारण करती है
3:01
तो मदर बन जाती है
3:05
के मध्य में जो है वह शब्द का
3:10
कि ऐसा रूप है हैं जो अभी शुद्ध रूप नहीं
3:13
दिया है केवल
3:15
कि उस कि आकृति का रूप है
3:19
है यानी धातु रूप है या कुछ भी रूप है
3:24
है और यही रूप जब अ
3:27
कि आगे बढ़ता है तो बहुत सूक्ष्म रूप धारण
3:30
कर लेता है
3:31
हैं तो उपर शक्ति बन जाता है
3:34
और पश्यंति ऐसा शब्द है
3:37
ऐसी ध्वनि है
3:39
ऐसा रूप है शब्द का जो अखंड है अनादि है
3:44
इसलिए उसको अक्षर का आ गया है अक्षर जिसका
3:47
शर्म नहीं हो सकता
3:49
हैं जो कभी मिट नहीं सकता
3:52
के अधिकारी है अक्षर में विकार नहीं होता
3:56
हैं अक्षर वैसा का वैसा ही रहता है जाता
3:58
है अक्षर से जब मिलकर के धनिया बनती है तो
4:02
दुनिया विकृत हो जाती हैं तरह-तरह की
4:04
एक-एक अक्षर से किसी और अक्षर के साथ मिला
4:07
तौर पर की धुंधली सी
4:09
है और इससे पहला जो है वह निर्गुण
4:12
है जिसका कोई आकार नहीं
4:15
अनिर्वचनीय ऊपर आ सकते हैं
4:17
हैं तो इस तरह से ना शब्द के क्या रूप कोई
4:20
मान हैं जो हमारे यहां चार अवस्थाएं मानी
4:24
गई हैं
4:25
में बहुत सारे रूक लोग हैं खास तौर पर
4:28
अभिनव गुप्त जाएं वहां पर आपको
4:33
है और पश्यंति को एक ही मानते हैं
4:35
पश्यंती भी ठंडक व शांतिपूर्ण आनंदित
4:39
पश्चात देवी परषोत्तम है
4:42
परषोत्तम पृथ्वी अनिर्वचनीय है
4:46
है उससे पहले कोई शक्ति नहीं है पर आप
4:49
यहीं पर आकर रूप है लेकिन भरी चारों रूप
4:53
मानते हैं
4:54
कि शब्द के चारों है जो
4:58
एक बार व्यक्ति हो रहा है यानी जगत रूप
5:01
क्यों है वह जागृत अवस्था में की जगह
5:04
टी-शर्ट है जागृत अवस्था में शब्द का
5:07
व्यक्ति ही रूप है
5:09
कि इस वैचारिक आधार कंठ है
5:13
में एक कंठ में आकर के स्थित होता है और
5:15
कंठ से जाकर व्यक्ति होता था लगा रहा है
5:19
कि अब भर्तृहरि गया इस सारे रूप को
5:24
कि इस शब्द कोई ब्रह्म मान करके अपना सारा
5:27
दर्शन देते हैं
5:31
झाल
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Science Of Sound In Hinduism | Dr M G Prasad | Vedic Perspective On Acou...


Science Of Sound In Hinduism | Dr M G Prasad | Vedic Perspective On Acoustics | Naada And Shabda

Sangam Talks
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81,508 views  Premiered Dec 27, 2019  #SangamTalks #HinduismAndScience
[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,
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the biological systems and the psychological systems, the articulation is very important. This pronunciation, is not only in terms of articulation, is very
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importance, but also at the spiritual practice, why? See,
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spiritual practice means, there should be some translation that is going in the physical systems also, because spirituality means, its whole thing,
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mind, body, sprit all the things are integrated. So that means by reciting these, the body get activated in the proper direction, proper orientation
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and when you produce a Mahaprana Pha, kha, gha, dha. So you are producing with the energy, coming out from the
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Nabhi, below Nabhi. So when you are all the times saying that we are making conscious
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effort to bring the energy upward and then it climbs up the whole thing.
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Sabda Brahman (sacred sound)



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. 
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Shabda Brahman | Wikipedia audio article


Shabda Brahman | Wikipedia audio article

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Shabda Brahman - Wikipedia 언어/소리로서의 브라흐만

Shabda Brahman - Wikipedia

Shabda Brahman

From Wikipedia, the free encyclopedia
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Shabda Brahman or Sabda-brahman or Nada brahman means transcendental sound (Shatapatha Brahmana III.12.48) or sound vibration (Shatpatha Brahmana Vi.16.51) or the transcendental sound of the Vedas (Shatpatha Brahmana Xi.21.36) or of Vedic scriptures (Shatpatha Brahmana X.20.43).[1]

Nada Brahmin Tradition

Shabda or sabda stands for word manifested by sound ('verbal') and such a word has innate power to convey a particular sense or meaning (Artha). 

According to the Nyaya and the Vaisheshika schools, Shabda means verbal testimony; 

to the Sanskrit grammarians, 

Yaska, Panini and Katyayana it meant a unit of language or speech or vac.

 In the philosophical terms this word appears for the first time in the Maitri Upanishad (Sloka VI.22) that speaks of two kinds of Brahman - Shabda Brahman ('Brahman with sound') and Ashabda Brahman ('soundless Brahman'). 

Bhartrhari speaks about the creative power of shabda, the manifold universe is a creation of Shabda Brahman (Brihadaranyaka Upanishad IV.i.2). 

Speech is equated with Brahman (Shatpatha Brahmana 2.1.4.10).The Rig Veda states that Brahman extends as far as Vāc (R.V.X.114.8), and has hymns in praise of Speech as the Creator (R.V.X.71.7) and as the final abode of Brahman (R.V.I.164.37). Time is the creative power of Shabda Brahman.[2][3]




Purva Mimamsa deals with Shabda Brahman ('cosmic sound or word') 

which is endowed with names and forms and 

is projected in vedic revelations (the mantras, hymns, prayers etc.). 

Vedanta deals with Parama Brahman ('the Ultimate Reality') which is transcendent and devoid of material names and material forms. 

One has to become well established in Shabda Brahman before realizing Parama Brahman. 

Vedas are not the product of conventional language but the emanation of reality in form of Shabda (sound, word) which is the sole cause of creation and is eternal. 

Purva Mimamsa, an esoteric discipline, from the point of view of spiritual growth aims at attaining the heavenly happiness by realizing Shabda Brahman (cosmic sound) by conducting yajnas that help control the senses and the mind; when the mind and the senses are subdued the inner subtle sound is realized as Shabda Brahman.[4]

The fundamental theory of Indian classical music, art and poetry is grounded in the theory of Nada Brahman or Shabda Brahman, and is linked with the Vedic religion.[5] The Apara Brahman mentioned by Mandukya Upanishad is Nada Brahman or Shabda Brahman. Shiva Samhita states that whenever and wherever there is causal stress or Divine action, there is vibration (spandan or kampan), and wherever there is vibration or movement there sound (Shabda) is inevitable. "M" of Aum, the primordial vac represents shabda which is the root and essence of everything; it is Pranava and Pranava is Vedas, Vedas are Shabda Brahman. Consciousness in all beings is Shabda Brahman.[6]

When the necessity of directing the Mantra (identical to Ishta) internally and to objects externally is transcended then one gains Mantra chaitanya which then awakens Atman chaitanya, the Divine Consciousness, and unites with it. The Mantra is Shabda Brahman and Ishta is the light of Consciousness. The prana, body and mind along with the entire universe, are all expressions of Mantra chaitanya. At the ultimate level of Shabda Brahman transcendental words (Nama-Brahman, Holy name) become materially wordless, transcendental forms become materially formless (rise from lower gunas to higher and transformed from material sattva to transcendental shuddha-sattva) and all multiplicity unified in Consciousness residing in that transcendent glory extends beyond mind and speech.[7]

In the Bhagavad Gita (Sloka VI.44) the term Shabda Brahman has been used to mean Vedic injunctions. Adi Shankara explains that the Yogic impressions do not perish even when held up for a long period, even he who seeks to comprehend the essence of Yoga and begins to tread the path of Yoga goes beyond the spheres of the fruits of Vedic works, he sets them aside.[8] In this context Srimad Bhagavatam (Sloka III.33.7) has also been relied upon to high-light the disregard of Vedic rituals by the advanced transcendentalists.[9] Gaudapada clarifies that the letter "a" of Aum leads to Visva, the letter "u"" leads to Taijasa and the letter "m" leads to Prajna. With regard to one freed from letters, there remains no attainment (Mandkya Karika I.23). 

Aum is Shabda Brahman, Aum is the Root Sound of which creation is a series of permutations.[10]

According to the Tantric concept, Sound is the first manifestation of Parama Shiva; in its primary stage it is a psychic wave. Its very existence entails the presence of spandan or movement ('vibration') without which there cannot be sound; spandan is the quality of Saguna brahman and the world is the thought-projection of Saguna Shiva. The first sutra of Sarada Tilaka explains the significance and hidden meaning of Shabda Brahman.[11]

Related Castes[edit]

References[edit]

  1. ^ "Sabda".
  2. ^ Richard King (1999). Indian Philosophy: An Introduction to Hindu and Buddhist Thought. Edinburgh University Press. p. 49. ISBN 9780748609543.
  3. ^ William Albert Graham (2010). Islamic and Comparative Religious Studies. Ashgate Publishing Ltd. p. 253. ISBN 9781409400257.
  4. ^ Rajarshi (2001). Yoga: the Ultimate Spiritual Path. Llewellyn Worldwide. pp. 32–33. ISBN 9781567184419.
  5. ^ Vinayak Purohit (1988). Arts of Transitional India. Popular Prakashan. p. 856. ISBN 9780861321384.
  6. ^ Suresh C. Dey (1990). The Quest for Music Divine. APH Publishing. p. 267. ISBN 9788170243014.
  7. ^ Swami Shraddhananda (1996). Seeing God Everywhere. Vedanta Press. p. 174. ISBN 9780874810523.
  8. ^ Bhagavad Gita Shankara Bhasya. p. 249.
  9. ^ Swami Prabhupada. Bhagavad-Gita As It Is. The Bhaktivedanta Book Trust. p. 315.
  10. ^ IslamKotob. Bhagavad Gita Commentary Full. Islamic Books. p. 216.
  11. ^ Lalan Prasad Singh (2010). Tantra:Its Mystic and Scientific Basis. Concept Publishing Company. p. 98. ISBN 978818069640
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