OMKAAR - The Source of Creation

[Guest SAdmin]

Courtesy of Bhaskar Iyer <bi@jupiter.cs.swin.oz.au>

and Prasad Gokhale <f0g1@unb.ca>

Omkar - The source of Creation

OMKAR

=========

Omkar is the most secred word for the Hindus. For them, it is synonymous

with the Supreme Godhead, the Impersonal as well as the Personal God. It is

the all-comprehensive Symbol and Name of God. It is also deemed as the

*Maha Mantra* , the best aid and means for man to realise God.

In the timeless beginning, it is said, Brahman alone was. It was the nature

of Supreme Silence. Out of the Supreme Silence emanated the Nada Brahman,

the sound aspect and expression of God. That was the Primeval Sound. That

was Omkara. Out of Primeval Sound became manifest all creation composed of

the five elements namely space, air, fire, water and earth. Further, Omkar

permeates all the creation. It is the life principle of creation. That is

why the sound of *OM* is also called as Pranava - meaning that which runs

through Prana or pervades all life.

The available literature upon the significance of this Vedic Mantra is

voluminous. Nowhere in the world can we meet another sacred symbol that has

got such a vast import or significance. The entire history of the syllable

is in the revelations of the Vedas and in the declarations of the

Upnishads.

There is a Vedic verse as follows :

Prajapati vai idam agra asit

Tasya vak dvitiya asit

Vag vai paramam Brahma

"In the beginning was Prajapati, the Brahman with whom was the Word, and

the Word was verily the Supreme Brahman."

The same is echoed in the Gospel of St. John in the New Testament :

"In the beginning was the Word and the Word was with God and the Word was

God."

In Taithriya Upnishad, it is said, addressing *OM*, "Thou art the sheath of

Brahman." It means that Brahman is immanent in and contained in *OM* and,

therefore, invoking *OM* is invoking the Supreme.

In Prasnopanishid, it is said, Aum iti ekaksharam Brahman -" *OM* -- this

monosyllabled word is Brahman." it further says that Om syllable alone is

the True form of the Supreme God. One should meditate chanting *OM*, only

on the Supreme Purusha.

In Munkaka Upanishads, it is said, "To reach the central hub (Brahman) and

to know that all spokes (i.e creation and beings therein) radiate from it,

the mind is the instrument. Brahman, the target, is to be reached by an

arrow-mind. Have your mind fixed on the target and using Upnishadic

teaching as the bow, shoot straight and hard at the Brahman and Master.

That is to say, the Pranava or the *OM* is the arrow. Brahman is the

target." ( Upanishad Vahini )

Maharshi Patanjali also says in his Yoga Sutra :

Tasya vachakha pranavaha -- " The indicator of Parmatama i.e his

name is Pranava (OM).

All the above quotations only indicate the supreme significance of Omkara -

*OM* is itself God and, at the same time, it is also the means for

realising God.

Other Faiths too have a holy word like this OM in a little different or

modified form. To the Christians, it is Amen, Muslims call it Amin,

although their interpretation and usage is not quite identical with that of

OM.

OM symbolises all the names and forms of Personal God also

-- --------------------------------------------------------

In the Upanishads, God is extolled more in the Impersonal aspect. But

Personal God, God with form, with attributes, is the basis of the popular

religion. For the mind to concentrate on formless (Nirakar) Brahman is very

difficult in the case of most of us. The impersonal Godhead, in its

infinite compassion, has assumed different Forms, assumed different Names,

incarnated on earth several times from age to age for man to cognise the

divine glory. The intangible became the tangible for the benefit of human

comprehension and understanding. Thus we have the tradition of

Ishat-Devata, the form of God of our liking, dear to our heart.

We have thus various forms of God, Siva, Vishnu, Rama, Krishna, Devi,

Ganesha etc. *OM* indeed encompasses all the Names and Forms of God which

the human minds and hearts cherish.

Every name has a key letter- Beeja-akshara. Based on this, *A* is beleived

to connote Brahma, *U* Vishnu and *M* Maheswara or Siva.

In the word Brahma, the last letter A, in the word Vishnu, the last letter

U and in the word Maheshware, the first letter Ma are said to be the key

letters. *OM*, pronounced as AUM, thus encompasses the Trinity, the Triple

Aspect of Godhead the Hindus believe in. Let us see how *OM* represents the

other Names of Gods also like Lakshmi, Parvati, Ganesa or Maruti or any

other Name and Form which Hindus install in their heart as their

Ishta-Devata (favourite deity).

A is said to connote Brahma. Where does Saraswati reside? She resides on

the tongue of Brahma. She is His Expression. She is His Vak-Sakthi. She is

so inseperable from Brahma. The aspect of knowledge and wisdom of Brahma is

Saraswati. Therefore, A is inclusive of the aspect of Goddess Saraswati

also.

Where does Lakshmi reside? Her abode is the Vakshasthala of Vishnu. She is

inseperable from Vishnu. She is pure compassion aspect of Vishnu. It is

said Vishnu resides on Ksheerasagara. But in His Bosom itself the ocean is

contained- the milk-ocean of kindness and compassion. Again, Lakshmi is

said to be born of the ocean. Actually, She Herself is the ocean of

compassion swelling in the Bosom of Vishnu, i.e, She is but the compassion

aspect of Vishnu. Thus, the U symbol standing for Vishnu includes the

aspect of Lakshmi too.

What about Parvati? Parvati has no separate abode or existence, apart from

Siva. She is part and parcel, the half-form of Siva who is the

Ardhanareeswara, the half-male and half-female form. She is the aspect of

His supreme power, His Sakthi. Without Parvati, Siva is a recluse,

wandering and roaming in cremation grounds. Only with Parvati by His side,

He gains auspiciousness. M symbol indicating Maheshwara, thus includes

Mother Parvati also.

Who are Ganesa and Subrahmanya? They are the sons of Siva and Parvati

Who is Hanuman? He is inseperably bound to Rama, ever enfolding Rama's

lotus feet in the palms of His loving hands.

Who is Dattatreya? he is the single and common expression of Brahma, Vishnu

and Maheshwara -- all the Three in One.

A similar anology can be drawn between Omkara and Rama's Name. Rama is

symbolises by the Pranava and the supporting sounds A, U and represent

Lakshmana, Bharatha and Satrughana respectively.

Thus it can be understood that there can never be a Name or concept of God

outside the fold of Omkara. *OM* is thus, the one expression which equally

applies to all Names and concepts of God and quenches the inner yearnings

and satisfies the likes of all, i.e, individually as well as universally.

In other words, all forms of God respond when *OM* is chanted. That is why

it is said that *OM* is the direct telephone number to commune with divine.

*OM* is the material, the sphota, of all the world of sound (words) and is

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the basis for the science and phenomenon of phonetics

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All sounds and words, have their origin in Pranava Sabda. all the sounds

that can be produced or uttered by combinations of different letters or any

alphabet come under the gamut of the three sounds produced by A, U and M.

If we take the example of Devanagri Script, the letters Ka, Kha, Ga, Gha...

emerge from the throat; Cha, Chha, Ja, Jha...are mainly from the palate;

Ta, Tha, Da, Dha... originate from the tip of the tongue and Pa, Pha, Ba,

Bha and Ma at the meeting of the lips.

Since the Pranava Sabda contains all the breath sounds, it is said that

*OM* is the sum and substance of the Vedas. All names are contained within

the Pranava and so it is the basis of all the different forms of worship

and all the different names by which God is adored.

*OM* represents all the state of consciousness, the physical as well as the

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spiritual, and our awareness from the physical to the transcendental

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(divine) state

--------------

Upnishads proclaim that *OM* represents the Self which is the supreme

Non-dual Reality, Brahman or Atma. The Self is said to have four states of

consciousness. All of us are aware of three of these states of

consciousness, namely, waking, i.e. Jagrat; dreaming, i.e Swapna; and deep

sleep, i.e Sushupti. Most of us lead our lives in this world experiencing

these three states of consciousness (alternatively though).

But Yogis experience and dwell in another, a higher state of consciousness,

the super-conscious transcendental state called Turiyavasta, which

signifies "the thing in itself", running through and pervading the

threefold phenomena of waking, dreaming and deep sleep.

This is the Samadhi Avasta- the Atmic state when one transcends all three

states and realizes his identity with the Self of Sat-Chit-Anand

consciousness within. *OM* is said to signify all these four states of

consciousness. The entire theme of Mandukya Upnishad is a description of

this only.

Just as waves arise out of the ocean, our waking, dreaming and deep sleep

states of consciousness arise from the Atma, the substratum for the

different states of consciousness we experience. The A in Omkara represents

the waking state ( and our gross body), U represents the dream state ( and

our subtle body), and M represents the deep sleep state ( and our casual

body). But, further, when *OM* is pronounced, there is the tailing silence,

the Asabda, soundless state where the same sound of *OM* rings without

being aloud, vibrating in our ears even when we have closed our lips. The

letterless resonance, that rich humming sound of silence, represented by

what is called *Amatra OM* is said to signify the Self or the Atma, which

is transcendental to the three state of consciousness-- waking, dreaming

and deep sleep. It is deeper and beyond the three bodies-- gross, subtle

and casual -- and is the core, the essence, the reality of our being. It is

the basis and substratum of our very being.

The Amatra *OM* signifies the Turiya state in which we abide in our Self,

oblivious of anything and everything else. It is said to be pure awareness

and the supreme state of Bliss.

*OM* is again said to be greatest aid to attain the Turiya state, the

transcendental state of consciousness. After chanting *OM*, it is said we

have to trail along with the tailing, lingering resonance of Amatra *OM*

and delve into the silence of our inner personality, into the depths of our

heart. Then, we touch the source of our being. We cognise the Self. That

will be the state of divine consciousness.

*OM* must be chanted as slowly as possible-- A emerging from the throat

(originating in the regions of the navel), the U rolling over the tongue in

crescendo until the sound reaches the peak, and end in m at the lips. Then

it must take a curve at M and descend as slowly as it rose, taking as much

time as it took to ascend, and with Amatra *OM*, it must gradually merge

into the silence reverberating in the cavity of the heart. These stages

represent the flower of one's understanding growing into a fruit and

filling itself with sweet juice of its own inner essence and finally

releasing itself from the tree.

*OM* is the essence of life principle-- it is the vital vibration that

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fills the universe and it is the subtle sound of our very breath

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One who has the subtle 'ear' can hear *OM*, proclaiming the Lord's presence

in every sound. All the five elements vibrate with this sound. The ringing

of the bell in the temple is intended to convey the *OM* as the symbol of

the omnipresent God, besides being an invocation to Him. Like the temple

bell ringing *OM*, inside the human bosom too, the *OM* sound constantly

goes on in its silent tone. The ever vibrant Anhata sound in the Sushumna

Nadi, which our gross hearing faculty cannot hear is said to be *OM* only.

It goes on humming " SO HAM, SO HAM "....trailing off into *OM* vibrations.

This is the sutle sound of our breath. 'SO' means He (God) and 'HAM' means

Aham, I (ego). Thus, it is the medium connecting man with God. Constant

mediation on this leads to the experience of Advaita, oneness of Paramatma

and Jeevatma -Jeevo Brahmaiva na parah.

The Names of God, although they are highly potent by themselves, need to be

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preceded by *OM*

----------------

It is believed that without a preceding or a preliminary Ganesh puja, no

ritual, even the worship of Ganesha's own mother and father, i.e., of

Parvati and Siva, cannot fructify. Likewise, no Mantra-chanting, no Name

chanting is to be done without the prefix of *OM* to the Mantra or the

Name. *OM* has to precede all sacred chantings, and even for the chanting

of the Name of Ganesa, who is himself Pranavakara, we have to say, "Om

Ganeshaya Namaha." It is, therefore to be understood that prefixing *OM* to

any Name of Mantra potentiates the power of the latter several-fold.

The modes of Omkara chanting

-----------------------------

Vaikhari, Madhyama, Pashyanti and Para :

~~~~~~~~ ~~~~~~~~ ~~~~~~~~~ ~~~~

In any Japa chanting, the incantation passes through four stages of the

sound process. The first stage is that of loud incantation. One repeats

*OM* in a loud voice so that the mind get forcibly concentrated on the

sound. This is best suited for the early stages till the mind habituated to

the Japa. This stage of the sound process is called *Vaikhari*.

The second stage is *Madhyama*, where the sound of incantation is not

heard, but the lips move while repeating the Mantra or the sacred formula.

It is a middle stage between sound and soundlessness. The sound in Vaikhari

proceeds from the mouth, while in the Madhyama stage it stems from the

larynx but is hardly emitted from the lips.

The third stage of incantation is called *Pashyanti*, when all is

soundless. There is no utterance of the word, overt or covert, but the

recitation of the Japa still continues in the mind without an effort. In

this stage, the conscious process of incantation comes to a standstill,

Japa becomes a part and parcel of one's being and one perceives and

experiences the Mantra involuntarily. The whole process is from the

conscious to the unconscious, from the voluntary to the involuntary, from

the gross to subtle.

The fourth stage is reached when the Mantra itself is forgotten and only

its impact remains within the consciousness. This is called the *Para*

stage of Japa where every reference to Japa is set aside and the

consciousness reaches its transcendence, its own inherent nature. Para

means far. far distant - transcendent. This is the Turiya state where there

is nothing but bliss, happiness and upsurging waves of joy.

*OM*, as said earlier, is Mahamantra itself. It is the key that unlocks for

us the doorway to the mansion of the Lord. As we chant *OM* from the depth

of our being, from the Nabhisthan or the region of the navel, it elevates

and lift our consciousness to higher and higher realms, ultimately lifting

us to the supreme Brahmic state. It awakens the Kundilini power lying

coiled and dormant in us and leads us to the supreme state of

consciousness.

Mind is habit-forming. We have to practice Omkara chanting with a

conscious. To make it more readily appealing to our mind, we should add the

Name of our Ishta-Devata to it, like Sri Rama, Sri Krishna or Siva, and

word it as "Om Sri Ramaya Namaha", "OM Sri Krishnaya Namaha", "Om Namo

Narayanaya", "Om Namah Sivaya", "Om Namo Bhagavate Vaasudevaya", "Om Sri

Sairam",..... and so on. The chanting in due course will crystallise into a

habit within our mind. Even in our sleep and unconscious moments, the mind

will go on chanting *OM*, as used to be the way with Draupadi, Radha and

Meera, whose hearts used to chant Lord Krishna's Name so incessantly

whether they were awake or asleep. The chanting thus should crystallise

into our very nature, like our inhalation and exhalation, a regular and

unceasing process.

Omkara bestows liberation and immortality and unites us with God for ever

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In the chapter of the *Gita*, the "Akshara Para Brahma Yoga", Lord Krishna

says,

Om ityekaksharam Brahma vyaharan Mam anusmaran

Yah prayati tyajan deham sa yati Paramam Gatim

"......uttering the one-syllabled *OM*, Brahman, and remembering Me, he who

departs leaving the body, attains the Supreme Goal."

In our last moments, if we remember or chant *OM*, there will be no more

birth and death for us, the cycle of birth and death will be snapped and

broken once for all and we will merge in Lord Krishna and for ever will

abide in him only. That is the Moksha state which the Jiva aspires for,

that is the highest and supreme state. There is never any coming back into

this world. That is the ultimate goal or fulfilment of human life. It is

eternal union with God.

Omkara chanting purifies our breath and bestows good health too besides its

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spiritual benefits.

-------------------

Let Omkara chanting be our constant hobby. Let this hobby settle down to

habit. This habit will crystallise into our very nature by continued

practice.

We have to synchronise and regulate the Omkara chanting with our breathing.

Through this synchronisation and regulation of the breath, physical

well-being, mental purification, intellectual enlightment, blossoming of

the heart and spiritual unfoldment- all these accrue as one advances.

Though, far away may be this ultimate attainment of us, physical well being

and sharper and brighter intelligence will surely be the immediate reward.

To quote from Indra Devi's book *Yoga for You*, "Only a few men die from a

sudden lack of air, but multitudes perish because for years they have not

been breating enough.".

Our breathing is most erratic, shallow and superficial. It never fills the

lungs even half, thus causing half of our lungs to retain foul, polluted

and stagnant air all the time or rather perpetually all through our lives.

Unless breathing is deep, rhythmic and regulated, physical health suffers

and mental calm and peace will be elusive. To regulate our breathing, *OM*

chanting helps greatly. We should synchronise the chanting with deep

breathing (inhalation and exhalation). This will have a dynamic effect on

our physical well-being and there will be mental calm and peace (equanimity

and tranquility). Our power of concentration increases and our mental

faculties become capable of higher persuits, both secular and spiritual.

Let *OM* be our constant companion from today. Let our mind cling to it.

With every simple chanting of *OM*, we are marching one step forward, and

nearer and nearer to God. Sooner or later, we are sure to reach His Lotus

Feet and become nearest and dearest to Him.

Omkar Prayers

-------------

Omkaram bindu samyuktham

Nityam dhyanathi Yoginah

Kamadam mokshadam chaiva, Omkaraya namo namah

"The Omkar written with a dot (bindu) signifies that we are bindus (drops)

of that *OM* from which we have come. The Yogis always meditate upon it,

keeping this truth ever present in their mind. Through the recitation and

understanding of Pranava, one experiences the highest Bliss and attains

liberation. I bow down before the Pranava."

Jaya Guru Omkara, Jaya jaya Sadguru Omkara

"May *OM*, the supreme God, be our Guru"

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Note :- This article has been compiled from the Sri Satya Sai

Pre Sevadal Course material.

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Courtesy of Bhaskar Iyer <bi@jupiter.cs.swin.oz.au>

and Prasad Gokhale <f0g1@unb.ca>

[Amarjeet Singh_1737]

http://tisarpanth.blogspot.co.nz/2013/03/ik-onkaar-and-om.html

[SAadmin]

Good topic, i also like to post research on this by maharaj kirpa:

 

 

Here is my reseach based on research of old traditional gurmat approach. This approach does not take sanctity/deep theological meaning away from OM of hindu dharam or demean OM in anyway yet it will still maintain Ikongkar explain vahiguroo characteristic fully and is full mantra and provides full profound expereince of Vahiguroo ji both sargun and nirgun form.

 

First look at the similiarilities between ong/ongkar and om in fact ong and om are one and same its only nasal sound difference:

 

OM denotes rajo, tamo, sato- ard bindu- turiya avastha

 

Ong denotes rajo, tamo, sato - ardh bindu- turiya avastha

 

Om denotes bhram, vishnu, shiv

 

Ong denotes bhram, vishnu, shiv (Ie Ongkar Bhrama Utpat || Jaap sahib)

 

From Om dhuni then whole world came-

 

From Ong(nasal sound difference between Ong and Om) whole world came-

 

Pirthame On(g)kar So Dhun Poran Jagat Mae Raha ||

Fist ongkar was recited and that resosance created world and give nourishment to this world. (Siri Guru Gobind Singh Ji, Dasam Granth Sahib)

 

 

Now differences between Om and Ikongkar

 

OM mantar itself only talks about sargun, only ardh bindu in aum symbol gives indication of turiya avastha- awake thoughtless consciousness (chaitan) but does not explain intertwine relationship between nirgun and sargun

 

Whereas Ikongkar explains the full intertwine relationship between nirgun and sargun, it starts from nirgun immanent to sargun and then fold back itself in nirgun

 

Ik- Indicates Nirgun form/state of Vahiguroo. Vahiguroo is ONE no two only non dual ONE IK ...Ik advait chaitan bhram (Vahiguroo is one non dual supreme consciousness)

 

Ong- indicates sargun attributes(rajo, tamo, sato) immanent itself from shabad/creation... nirgun Vahiguroo roop

 

Kar (ardh bindu) - Kar intertwines/connects/bridge both sargun and nirgun state of Vahiguroo as ONE non dual/advait supreme consciouness- sargun is nirgun, nirgun is sargun- there is no difference....!!!!!!!!!

 

 

Hence, Ikongkar bij mantra provides full profound advait ekta of sargun nirgun of Vahiguroo whereas OM mantra falls slightly short providing seeker with full divine experience of intertwine harmonized/non dual relationship between sargun and nirgun form of Vahiguroo but with that being said, those who have recites om with full sharda/prem, will eventually perceive tat gyan of om mantra- turiya state- awaken thoughtless supreme consciousness state, they will eventually also reach enlightened/turiya state, as long one is connected to one aspect* especially if they are connected with supreme consciousness state of vahiguroo is one with Vahiguroo.

 

 

[Sahib]

 

Good topic, i also like to post research on this by maharaj kirpa:

 

 

Here is my reseach based on research of old traditional gurmat approach. This approach does not take sanctity/deep theological meaning away from OM of hindu dharam or demean OM in anyway yet it will still maintain Ikongkar explain vahiguroo characteristic fully and is full mantra and provides full profound expereince of Vahiguroo ji both sargun and nirgun form.

 

First look at the similiarilities between ong/ongkar and om in fact ong and om are one and same its only nasal sound difference:

 

OM denotes rajo, tamo, sato- ard bindu- turiya avastha

 

Ong denotes rajo, tamo, sato - ardh bindu- turiya avastha

 

Om denotes bhram, vishnu, shiv

 

Ong denotes bhram, vishnu, shiv (Ie Ongkar Bhrama Utpat || Jaap sahib)

 

From Om dhuni then whole world came-

 

From Ong(nasal sound difference between Ong and Om) whole world came-

 

Pirthame On(g)kar So Dhun Poran Jagat Mae Raha ||

Fist ongkar was recited and that resosance created world and give nourishment to this world. (Siri Guru Gobind Singh Ji, Dasam Granth Sahib)

 

 

Now differences between Om and Ikongkar

 

OM mantar itself only talks about sargun, only ardh bindu in aum symbol gives indication of turiya avastha- awake thoughtless consciousness (chaitan) but does not explain intertwine relationship between nirgun and sargun

 

Whereas Ikongkar explains the full intertwine relationship between nirgun and sargun, it starts from nirgun immanent to sargun and then fold back itself in nirgun

 

Ik- Indicates Nirgun form/state of Vahiguroo. Vahiguroo is ONE no two only non dual ONE IK ...Ik advait chaitan bhram (Vahiguroo is one non dual supreme consciousness)

 

Ong- indicates sargun attributes(rajo, tamo, sato) immanent itself from shabad/creation... nirgun Vahiguroo roop

 

Kar (ardh bindu) - Kar intertwines/connects/bridge both sargun and nirgun state of Vahiguroo as ONE non dual/advait supreme consciouness- sargun is nirgun, nirgun is sargun- there is no difference....!!!!!!!!!

 

 

Hence, Ikongkar bij mantra provides full profound advait ekta of sargun nirgun of Vahiguroo whereas OM mantra falls slightly short providing seeker with full divine experience of intertwine harmonized/non dual relationship between sargun and nirgun form of Vahiguroo but with that being said, those who have recites om with full sharda/prem, will eventually perceive tat gyan of om mantra- turiya state- awaken thoughtless supreme consciousness state, they will eventually also reach enlightened/turiya state, as long one is connected to one aspect* especially if they are connected with supreme consciousness state of vahiguroo is one with Vahiguroo.