Monday, January 27, 2014

Meanings of : ॐ OM (AUM) - by Atala Damodar


arT © ellen vaman www.facebook.com/ellenvaman











Om Parvat
As if stamped by the Gods who reside in their extravagant Himalayan abode, the Om Parvat stands divinely majestic with the ‘Om’ symbol snowed beautifully into its crevices to create the sacred symbol. Located in the Kumaon Himalayas, Om Parvat lies on the way to the holy Kailash Mansarovar.
Before Om Parvat, one can come across Adi Kailash (also known as Baba Kailash, Chhota Kailash and Jonglingkong Peak). It is slightly similar to Mount Kailash in Tibet. Located near the Sin-la Pass, the gorgeous Parvati Lake and Jongling kong Lake are also in close proximity to the Om Parvat.











Sri Ramakrishna on OM
The sound OM is Brahman. The rishis and sages practiced austerity to realize that Sound-Brahman. After attaining perfection one hears the sound of this eternal Word rising spontaneously from the navel. "'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."
-- The Gospel of Sri Ramakrishna ²
(To Mahima) "You explain 'Aum' with reference to 'a', 'u', and 'm' only."
Mahima: "'A', 'u', and 'm' mean creation, preservation, and destruction."
Master: "But I give the illustration of the sound of a gong: 'tom', t-o-m. It is the merging of the Lila in the Nitya: the gross, the subtle, and the causal merge in the Great Cause; waking, dream, and deep sleep merge in Turiya. The striking of the gong is like the falling of a heavy weight into a big ocean. Waves begin to rise: the Relative rises from the Absolute; the causal, subtle, and gross bodies appear out of the Great Cause; from Turiya emerge the states of deep sleep, dream, and waking. These waves arising from the Great Ocean merge again in the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. Therefore I give the illustration of the gong's sound, 'tom'. I have clearly perceived all these things. It has been revealed to me that there exists an Ocean of Consciousness without limit. From It come all things of the relative plane, and in It they merge again."
-- The Gospel of Sri Ramakrishna ²
"The sandhya merges in the Gayatri, the Gayatri in Om, and Om in samadhi. It is like the sound of a bell: t-a-m. The yogi, by following in the trail of the sound Om, gradually merges himself in the Supreme Brahman."
-- The Gospel of Sri Ramakrishna ²
Swami Vivekananda on OM 
The goal of the universe is to realize oneness with the Om or One Existence. (Jnana Yoga, section III)

Om is the greatest [mantra], meaning the Absolute. (The Four Paths of Yoga)

The underlying reality of nature, soul, and God is Brahman; but It (Brahman) is unseen, until we bring It out. It may be brought out by Pramantha or friction, just as we can produce fire by friction. The body is the lower piece of wood, Om is the pointed piece and Dhyana (meditation) is the friction. When this is used, that light which is the knowledge of Brahman will burst forth in the soul. (Inspired Talks, Sunday morning, July 7)

Japa is repeating the Holy Name; through this the devotee rises to the Infinite. This boat of sacrifice and ceremonies is very frail, we need more than that to know Brahman, which alone is freedom. Liberty is nothing more than destruction of ignorance, and that can only go when we know Brahman. It is not necessary to go through all these ceremonials to reach the meaning of the Vedanta. Repeating Om is enough. (Inspired Talks, Monday, July 8)

Ishwara is the Atman as seen or grasped by mind. His highest name is Om; so repeat it, meditate on it, and think of all its wonderful nature and attributes. Repeating the Om continually is the only true worship. It is not a word, it is God Himself. (Inspired Talks, Sunday, July 21)

The more you practice [repetition of Om joined with the breath] the calmer you will be. Just think of Om and you can practice even while you are sitting at your work. You will be all the better for it. (Raja Yoga, Chapter Five)

The commentator says the manifesting word of God is Om. Why does he emphasize this word? There are hundreds of words for God. One thought is connected with a thousand words; the idea God is connected with hundreds of words, and each one stands as a symbol for God. Very good. But there must be a generalization among all these words, some substratum, some common ground of all these symbols, and that which is the common symbol will be the best, and will really represent them all.

In making a sound we use the larynx and the palate as a sounding board. Is there any material sound of which all other sounds must be manifestations, one which is the natural sound? Om (Aum) is such a sound, the basis of all sounds. The first letter, A, is the root sound, the key, pronounced without touching any part of the tongue or palate; M represents the last sound in the series, being produced by the closed lips, and the U rolls from the very root to the end of the sounding board of the mouth. Thus, Om represents the whole phenomena of sound-producing. As such, it must be the natural symbol, the matrix of all the various sounds. It denotes the whole range and possibility of all the words that can be made.

Apart from these speculations, we see that around this word Om are centered all the different religious ideas in India; all the various religious ideas of the Vedas have gathered themselves round this word Om. What has that to do with America and England, or any other country? Simply this, that the word has been retained at every stage of religious growth in India, and it has been manipulated to mean all the various ideas about God. Monists, dualists, mono-dualists, separatists, and even atheists took up this Om. Om has become the one symbol for the religious aspiration of the vast majority of human beings. Take, for instance, the English word God. It covers only a limited function, and if you go beyond it, you have to add adjectives, to make it Personal, or Impersonal, or Absolute God. So with the words for God in every other language; their signification is very small. This word Om, however, has around it all the various significances. As such it should be accepted by everyone.
-- (Raja Yoga, commentary on Yoga Sutra 1:27)

The first manifestation of the repetition and thinking of Om is that the introspective power will manifest more and more, all the mental and physical obstacles will begin to vanish. (Raja Yoga, commentary on Yoga Sutra 1:29)

In the universe, Brahma or Hiranyagarbha or the cosmic Mahat first manifested himself as name, and then as form, i.e. as this universe. All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names, is the power through which the Lord creates the universe; nay, the Lord first becomes conditioned as the Sphota, and then evolves Himself out as the yet more concrete sensible universe. This Sphota has one word as its only possible symbol, and this is the Om. And as by no possible means of analysis can we separate the word from the idea, this Om and the eternal Sphota are inseparable; and therefore, it is out of this holiest of all holy words, the mother of all names and forms, the eternal Om, that the whole universe may be supposed to have been created.

But it may be said that, although thought and word are inseparable, yet as there may be various word-symbols for the same thought, it is not necessary that this particular word Om should be the word representative of the thought, out of which the universe has become manifested. To this objection we reply that this Om is the only possible symbol which covers the whole ground, and there is none other like it.

The Sphota is the material of all words, yet it is not any definite word in its fully formed state. That is to say, if all the peculiarities which distinguish one word from another be removed, then what remains will be the Sphota; therefore this Sphota is called the Nada-Brahman, the Sound-Brahman. Now, as every word-symbol intended to express the inexpressible Sphota, will so particularize it that it will no longer be the Sphota, that symbol which particularizes it the least and at the same time most approximately expresses its nature, will be the truest symbol thereof; and this is the Om, and the Om only; because these three letters AUM pronounced in combination as Om, may well be the generalized symbol of all possible sounds.

The letter A is the least differentiated of all sounds, therefore Krishna says in the Gita: I am A among the letters. Again, all articulate sounds are produced in the space within the mouth beginning with the root of the tongue and ending in the lipsthe throat sound is A, and M is the last lip sound, and the U exactly represents the rolling forward of the impulse which begins at the root of the tongue till it ends in the lips. If properly pronounced, this Om will represent the whole phenomenon of sound-production, and no other word can do this; and this, therefore, is the fittest symbol of the Sphota, which is the real meaning of the Om.

And as the symbol can never be separated from the thing signified, the Om and the Sphota are one. And as the Sphota, being the finer side of the manifested universe, is nearer to God, and is indeed that first manifestation of divine wisdom, this Om is truly symbolic of God. (Bhakti Yoga, The Mantra: Om: Word and Wisdom).

Remember the saying of the Vedas: Om, this is Brahman; Om, this is the greatest reality; he who knows the secret of this Om, whatever he desires that he gets. Ay, therefore first know the secret of this Om, that you are the Om. (The Vedanta)

There is this whole universe, and behind that is the name, what is called the Word in all religions, and behind that is God. The universal thought is Mahat, as the Sankhyas call it, universal consciousness. What is that name?According to the Hindus that word is Om. The old Egyptians also believed that. The Katha Upanishad says, That, seeking which a man practices Brahmacharya, I will tell you in short what that is, that is Om.This is Brahman, the Immutable One, and is the highest; knowing this Immutable One, whatever one desires one gets.

This Om stands for the name of the whole universe, or God. Standing midway between the external world and God, it represents both. (Addresses on Bhakti Yoga)

��He whom the Vedas declare, He, to reach whom, we serve with prayer and sacrifice, Om is the sacred name of that indescribable One. This word is the holiest of all words. He who knows the secret of this word receives that which he desires. Take refuge in this word. Whoso takes refuge in this word, to him the way opens.
(Notes of Class Talks and Lectures, Thoughts on the Vedas and Upanishads)

    Sri Aurobindo on OM

Record of Yoga

SORTILEGE OF 15 MARCH [1913]
March 15th
When the vijnana is active, he (the Master of the Yoga) developing the initial Word,
(OM, Brahman) declares all that follows. First, activity of the
vijnana, second, constant perception of the Brahman, third, knowledge of the world in the terms of the Brahman.

Pg. 1337-8 Record of Yoga

UNDATED NOTES, c. DECEMBER 1926

A The external manifestation (consciousness realised in the
actual and concrete seen by the human consciousness as
the waking state.)

U The internal manifestation (intermediate the inner, not
the inmost being consciousness realised in the inner potentialities
and intermediate states between the inmost
supramental and the external seen by the human consciousness
as the subliminal and associated with the dream
state.)

M The inmost seed or condensed consciousness (the inmost
supramental, glimpsed by the human consciousness as
something superconscient, omniscient and omnipotent,
and associated with the state of dreamless Sleep or full
Trance.)

AUM Turiya, the Fourth; the pure Spirit beyond these three,
Atman consciousness entering into Tat Sat and able to
identify with it. Believed to be obtainable in its absoluteness
only in absolute Trance nirvikalpa samadhi.

All this (first in the Upanishads) is the viewpoint from the
mental consciousness. It is incomplete because two things that are
one have been left out, the Personal Manifestation and the name
of the Mahashakti. The subsequent growth of spiritual knowledge
has brought about a constant effort to add these missing elements.
When the hidden secret has been discovered and made effective,
the human consciousness will be exceeded, the superconscient
made conscient and the subconscient or inconscient which is the
inevitable shadow of the superconscient filled with the true spiritual
and supramental consciousness. The Trance, Dream and Waking
States (all imperfect at present and either touched with obscurity
or limited) become each completely conscious and the walls,
gaps or reversals of consciousness that intervene between them are
demolished.

Tat then will appear in its entire truth, the Supreme Absolute,
One in Two, each entirely in the other and both one in an ineffable
Existence, Consciousness and Ananda.

Sat is the eternal and infinite truth of Sachchidananda ready
for manifestation. It is the One Existence, but the Two in One are
there, each in each, each perfect in the other.

OM is the manifestation. The Mahashakti comes forth from
the Supreme for creation. In the eternal manifestation the Two in
One are evident to each other; their identity and union are foundation
of the diversity of this play, and it is the possession of the truth
that makes the manifestation stable & eternal.





DIAGRAMS, c. JANUARY 1927

Supreme Self-Contained Absolute







Thoughts & Aphorisms:-- 

158 – What was Ramakrishna? God manifest in a human
being; but behind there is God in His infinite impersonality
and His universal Personality. And what was
Vivekananda? A radiant glance from the eye of Shiva;
But  behind him is the divine gaze from which he came
and Shiva himself and Brahma and Vishnu and OM all-exceeding.

Essays in Philosophy and Yoga

Pg. 193       Evolution    Materialism
 A greater question comes, whether mind itself
is the last term or there is something beyond, whether soul is
only an apparent result and phenomenon of the interaction of
mind, life and body or we have here an independent term of
our being and of all being, greater, anterior, ultimate, all matter
containing and contained in a secret spiritual consciousness,
spirit the first, last and eternal, the Alpha and the Omega, the OM.

Pg. 31-33          Kena and Other Upanishads: Part One

Kena Upanishad: Commentary –V

This, then, is the supreme Word, Speech of our speech.
It is vibration of pure Existence, instinct with the perceptive
and originative power of infinite and omnipotent consciousness,
shaped by the Mind behind mind into the inevitable word of the
Truth of things; out of whatever substance on whatever plane,
the form or physical expression emerges by its creative agency.
The Supermind using the Word is the creative Logos.
The Word has its seed-sounds—suggesting the eternal syllable
of the Veda, AUM, and the seed-sounds of the Tantriks—
which carry in them the principles of things; it has its forms
which stand behind the revelatory and inspired speech that
comes to man’s supreme faculties, and these compel the forms
of things in the universe; it has its rhythms,—for it is no disordered
vibration, but moves out into great cosmic measures,—
and according to the rhythm is the law, arrangement, harmony,
processes of the world it builds. Life itself is a rhythm of God.
But what is it that is expressed or raised up before the
mental consciousness by the Word in the phenomenal world?
Not Brahman, but truths, forms and phenomena of Brahman.
Brahman is not, cannot be expressed by the Word; he does not
use the word here to express his very self, but is known only to
his own self-awareness. And even the truths of himself that stand
behind the forms of cosmic things are in their true reality always
self-expressed to his eternal vision in a higher than the mental
vibration, a rhythm and voice of themselves that is their own
very soul of movement. Speech, a lesser thing, creates, expresses,
but is itself only a creation and expression. Brahman is not
expressed by speech, but speech is itself expressed by Brahman.
And that which expresses speech in us, brings it up out of our
consciousness with its strivings to raise up the truth of things to
our mind, is Brahman himself as the Word, a Thing that is in
the supreme superconscience. ThatWord, Speech of our speech,
is in its essence of Power the Eternal himself and in its supreme
movements a part of his very form and everlasting spiritual body,
brahman. o ru¯pam.
Therefore it is not the happenings and phenomena of the
world that we have to accept finally as our object of pursuit, but
That which brings out from itself the Word by which they were
thrown into form for our observation by the consciousness and
for our pursuit by thewill. In otherwords, the supreme Existence
that has originated all.
Human speech is only a secondary expression and at its
highest a shadow of the divine Word, of the seed-sounds, the
satisfying rhythms, the revealing forms of sound that are the
omniscient and omnipotent speech of the eternal Thinker, Harmonist,
Creator. The highest inspired speech to which the human
mind can attain, the word most unanalysably expressive of
supreme truth, the most puissant syllable or mantra can only
be its far-off representation.

                                         






















         
Pg. 195

Pg.341 Kena and Other Upanishads: Part Three

The Spirit of Hinduism

God

OM ityetad aks.aramidam˙ sarvam; OM is the syllable,OM is the
Universe; all that was, all that is, all that will be is OM. With this
pregnant confession of faith Hinduism begins its interpretation
of the Universe……

Finality is inconceivable because it does not exist. The latter
is the answer which Hinduism has selected; the human mind
cannot arrive at anything final because there is nothing final, for
all the universe is OM and OM is Infinite, without beginning
and without end either in Time or in Space. It has indeed been
advanced that the human mind can realise only the Finite and
not the Infinite,—a sorry paradox, for it is truer to say that
the only fact which the human mind can realise is Infinity; the
Finite it grasps only as a phenomenon, the very conception of
which depends on the wider conception of the Infinite……..

We come back therefore to the Hindu confession of faith, OM
is the syllable, OM is the Universe; the past, the present and the
future,—all that was, all that is, all that will be is OM. Likewise
all that may exist beyond the bounds of Time, that too is OM……

Mark the determination to drive the idea of Infinity to its
logical conclusion. All that may exist beyond the bounds of
Time, that too is OM. Man can conceive nothing that is neither
in the past, present nor future, but if there be such inconceivable
thing, it does not by becoming beyond Time place itself beyond
OM. That too is OM. In a similar spirit another verse of the
Upanishad declares of God “He moves & He moveth not, He
is near & He is far, He is within the Universe and He is outside
the Universe.” The Universe is all that exists, all that Man can
know or conceive & there can be nothing outside it because it
has no limits; but if there does exist such inconceivable thing
as is beyond illimitable Space it does not by becoming beyond
Space, put itself beyond OM. He is within the Universe and
He is outside the Universe. All Hindu Scripture is precise upon
this point, our God is not a gigantic polypus, not a term for
infinite & Eternal Matter, not a stream of Tendency that makes
for righteousness, or for the survival of the fittest, or for the goal
of Evolution, whatever that may be. He is the Infinite and the
Absolute, and what seems to be finite and conditioned, seems
& is not; is phenomenon & not fact. God is the only fact, God
is the only reality; God is the One than whom there is no other.
He alone exists, all else appears. But of these things later. At
present the conclusion which I wish to present is this that there
is an Infinite who is the one fact; there is no Final Cause, because
Final Cause implies an Effect different from itself & must therefore
be finite, but the human mind cannot conceive of anything
ultimate & finite; for there is no such thing; it cannot conceive
of a beginning to all things because there was no beginning, or
an end to all things because there is no end. There is only One
Infinite who is without beginning and without End.

But if He is Infinite, He must be Unknowable, for knowledge
implies limit & division. The human mind as has been
said, works within limits; in order to know, we must define and
analyse; but definition and analysis imply limits, imply conditions.
The Infinite is conceivable to us, but not beingmeasurable,
it is also not knowable. This is the second great philosophical
truth on which Hinduism insists. OM tat sat  is its formula, OM,
That is what Is. “That”, the most non-committing expression
discoverable in the language, is the one selected to express the
idea of the Infinite One. “That is the one thing that is”, but what
That is and why That is, lies beyond the scope of our knowledge.
Again and again the Scriptures asseverate our ultimate ignorance.1

1 The notes that follow were written by Sri Aurobindo at the top of the last page of
this manuscript::
Infinite, therefore Unknowable, Unknowable therefore Absolute. Prove the Existence
of God. Known by Becoming.

Pg. 273   Essays on the Gita

I am pranava in all the Vedas,” that is to say, the basic syllable
OM, which is the foundation of all the potent creative sounds
of the revealed word; OM is the one universal formulation of
the energy of sound and speech, that which contains and sums
up, synthetises and releases all the spiritual power and all the
potentiality of Vak and Shabda and of which the other sounds,
out of whose stuff words of speech are woven, are supposed
to be the developed evolutions…..

pg. 297

The Gita describes the last state of the mind of the Yogin in
which he passes from life through death to this supreme divine
existence. A motionless mind, a soul armed with the strength of
Yoga, a union with God in bhakti,—the union by love is not
here superseded by the featureless unification through knowledge,
it remains to the end a part of the supreme force of the
Yoga,—and the life-force entirely drawn up and set between
the brows in the seat of mystic vision. All the doors of the
sense are closed, the mind is shut in into the heart, the life-force
taken up out of its diffused movement into the head, the intelligence
concentrated in the utterance of the sacred syllable OM
and its conceptive thought in the remembrance of the supreme
Godhead, m¯am anusmaran……

Pg. 329
………………….The Divine Thinker becomes
himself the sacred mantra; it is the Light of his being
that expresses itself in the thought directed Godward and is
effective in the revealing word of splendour that enshrines the
thought’s secret and in the rhythm that repeats for man the
rhythms of the Eternal. The illumining Godhead is himself the
Veda and that which is made known by the Veda. He is both
the knowledge and the object of the knowledge. The Rik, the
Yajur, the Sama, the word of illumination which lights up the
mind with the rays of knowledge, the word of power for the
right ordaining of action, the word of calm and harmonious
attainment for the bringing of the divine desire of the spirit,
are themselves the Brahman, the Godhead. The mantra of the
divine Consciousness brings its light of revelation, the mantra
of the divine Power its will of effectuation, the mantra of the
divine Ananda its equal fulfilment of the spiritual delight of existence.
All word and thought are an outflowering of the great
OM,—OM, the Word, the Eternal. Manifest in the forms of
sensible objects, manifest in that conscious play of creative selfconception
of which forms and objects are the figures, manifest
behind in the self-gathered superconscient power of the Infinite,
OM is the sovereign source, seed, womb of thing and idea,
form and name,—it is itself, integrally, the supreme Intangible,
the original Unity, the timeless Mystery self-existent above all
manifestation in supernal being.4 This sacrifice is therefore at
once works and adoration and knowledge.5

4 . AUM,—A the spirit of the gross and external, Virat, U the spirit of the subtle and
internal, Taijasa, M the spirit of the secret superconscient omnipotence, Prajna,
OM the Absolute, Turiya.—Mandukya Upanishad.

5.  IX. 16-17.

Pg. 364
…………..I am the letter A among letters, the dual among
compounds, the sacred syllable OM among words, the Gayatri
among metres, the Sama-veda among the Vedas and the great
Sama among the mantras.

pg. 491  The Gunas, Faith and Works

The Gita closes this chapter with what seems at first sight
a recondite utterance. The formula OM, Tat, Sat, is, it says, the
triple definition of the Brahman, by whom the Brahmanas, the
Vedas and sacrifices were created of old and in it resides all their
significance. Tat, That, indicates the Absolute. Sat indicates the
supreme and universal existence in its principle. OM is the symbol
of the triple Brahman, the outward-looking, the inward or
subtle and the superconscient causal Purusha. Each letter A, U,
Mindicates one of these three in ascending order and the syllable
as a whole brings out the fourth state, Turiya, which rises to the
Absolute. OM is the initiating syllable pronounced at the outset
as a benedictory prelude and sanction to all act of sacrifice, all
act of giving and all act of askesis; it is a reminder that our
work should be made an expression of the triple Divine in our
inner being and turned towards him in the idea and motive.

The Renaissance in India

Pg. 337    Indian Literature – 2

……………A passage of the
Prasna Upanishad on the power and significance of the mystic
syllable AUM illustrates the earlier stage of the process:
This syllable OM, O Satyakama, it is the supreme and
it is the lower Brahman. Therefore the man of knowledge
passeth by this house of the Brahman to the one
or the other. And if one meditate on the single letter, he
getteth by it knowledge and soon he attaineth on the
earth. And him the Riks lead to the world of men and
there perfected in Tapas and Brahmacharya and faith he
experienceth the greatness of the spirit. Now if by the
double letter he is accomplished in the mind, then is he
led up by the Yajus to the middle world, to the moonworld
of Soma. He in the world of Soma experienceth
the majesty of the spirit and returneth again. And he
who by the triple letter again, even this syllable OM,
shall meditate on the highest Purusha, is perfected in
the light that is the Sun. As a snake putteth off its skin,
even so is he released from sin and evil and is led by the
Samans to the world of Brahman. He from this dense
of living souls seeth the higher than the highest Purusha
who lieth in this mansion. The three letters are afflicted
by death, but now they are used undivided and united
to each other, then are the inner and the outer and the
middle action of the spirit made whole in their perfect
using and the spirit knows and is not shaken. This world
by the Riks, the middle world by the Yajus and by the
Samans that which the seers make known to us. The man
of knowledge passeth to Him by OM, his house, even to
the supreme spirit that is calm and ageless and fearless
and immortal.

Pg. 338  A Defence of Indian Culture

……….A few passages from the teachings of Yama, lord of
the Law and of Death, toNachiketas, will be enough to illustrate
something of their character.

OM is this syllable. This syllable is the Brahman, this syllable
is the Supreme. He who knoweth the imperishable
OM, whatso he willeth, it is his. This support is the best,
this support is the highest; and when a man knoweth it,
he is greatened in the world of Brahman. The omniscient
is not born, nor dies, nor has he come into being from
anywhere, nor is he anyone. He is unborn, he is constant
and eternal, he is the Ancient of Days who is not slain in
the slaying of the body. . . .

Volume 13  -  
“the basic syllable OM, which is the foundation of all the perfect
creative sounds of the revealed word; OM is the one universal
formulation of the energy of sound and speech, that which contains
 and sums up, synthesises and releases, all the spiritual power and
 all the potentiality of Vak (speech, the goddess Speech) and Shabda
 (sound, vibration, word) 
*****

Pg. 286 Translations from Sanskrit
Kalidasa: The Birth of the War-God
What are all these things but thy shapes? Things seen
And sensible and things no thought has scanned,
Thou grewest and each pole and contrary
Art equally, O self-created God.
Thou hast become all this at thy desire,
And nothing is impossible in thee;
Creation is the grandeur of thy soul.
The chanting Veda and the threefold voice,
The sacrifice of works, the heavenly fruit,
The all-initiating OM, from thee,
From thee they sprang; out of thy ocean heart
The rhythms of our fathomless words are born.

Savitri

BOOK III: The Book of the Divine Mother  Canto Two

The Adoration of the Divine Mother
A STILLNESS absolute, incommunicable,
Meets the sheer self-discovery of the soul;
A wall of stillness shuts it from the world,
A gulf of stillness swallows up the sense
And makes unreal all that mind has known,
All that the labouring senses still would weave
Prolonging an imaged unreality.
Self’s vast spiritual silence occupies Space;
Only the Inconceivable is left,
Only the Nameless without space and time:
Abolished is the burdening need of life:
Thought falls from us, we cease from joy and grief;
The ego is dead; we are freed from being and care,
We have done with birth and death and work and fate.
O soul, it is too early to rejoice!
Thou hast reached the boundless silence of the Self,
Thou hast leaped into a glad divine abyss;
But where hast thou thrown Self’s mission and Self’s power?
On what dead bank on the Eternal’s road?
One was within thee who was self and world,
What hast thou done for his purpose in the stars?
Escape brings not the victory and the crown!
Something thou cam’st to do from the Unknown,
But nothing is finished and the world goes on
Because only half God’s cosmic work is done.
Only the everlasting No has neared
And stared into thy eyes and killed thy heart:
But where is the Lover’s everlasting Yes,
And immortality in the secret heart,
The voice that chants to the creator Fire,
The symbolled OM, the great assenting Word,


*******
(EVENING TALKS WITH A. B. PURANI):---
Then there are mental symbols; once fixed they become active
 on their own plane, e.g. "OM", – Numbers, alphabets, geometrical figures
 – these have their own interpretations, e.g., the square always indicates
to me the Supermind : it is a perfect shape.

Pg. 825 Letters on Himself and the Ashram

On Mantras
Mantras in the Integral Yoga
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.

In this Yoga there is no fixed mantra, no stress is laid on
mantras, although sadhaks can use one if they find it helpful or
so long as they find it helpful. The stress is rather on an aspiration
in the consciousness and a concentration of the mind, heart, will,
all the being. If a mantra is found helpful for that, one uses it.
OM if rightly used (not mechanically) might very well help the
opening upwards and outwards (cosmic consciousness) as well
as the descent.
           
                                                                        16 October 1935




Traditional Mantra Japa

In the Upanishads (Mandukya chiefly) the upasana of_(OM)
is recommended. It is said in the Pranava Upasana that the
pran. ava deha—or the mantra deha of Pran. ava deva—comes
successively into the sthu¯ la, su¯ks.ma and ka¯ ran. a deha of the
sadhaka. It projects itself into the sadhaka first, then it engulfs
him. It creates a divine rhythm and harmony and at last
becomes one with every particle of his triple body (sthu¯ la,
su¯ks.ma, ka¯ ran. a). Does this process include the transformation
of the physical consciousness which Sri Aurobindo’s yoga
aspires to achieve? Or if it is different, in what way does it
differ?

I do not believe a mantra can change the physical consciousness.
What it does, if it is effective, is to open the consciousness and
to bring into it the power of that which the Mantra represents.

*
Volume 24 – The Triple Transformation  - 
 OM (golden) rising to the sky means the cosmic consciousness
 Supramentalised and rising towards the transcendent Consciousness.


The Mother on OM

 Pg.66 Words of Long Ago   

The Power of Words                18 June 1912

It seems unnecessary to draw your attention to the quantity of
useless words that are uttered each day; this evil is well known
to all, although very few people think of remedying it.
But there are many other words which are spoken needlessly.
That is to say, in the course of the day, we often have
the opportunity of expressing a helpful wish by pronouncing
one word or another, provided that we know how to put the
appropriate thought behind the words.
But too often we lose this opportunity of drawing a beneficial
mental atmosphere around the people we know and thus
of truly helping them. It would be very useful to remedy this
neglect.

To do this, we must refuse to allow our minds to remain
in that state of vague and passive imprecision which is almost
constant in most people.

To cure ourselves progressively of this somnolence, we can,
when pronouncing a word, force ourselves to reflect upon its
exact meaning, its true import, in order to make it fully effective.
In this regard, we can say that the active power of words
comes from three different causes.

The first two lie in the word itself, which has become a
battery of forces. The third lies in the fact of living integrally the
deep thought expressed by the word when we pronounce it.
Naturally, if these three causes of effectiveness are combined,
the power of the word is considerably enhanced.

1) There are certain words whose resonance in the physical
world is the perfect vibratory materialisation of the more subtle
vibration produced by the thought in its own domain.
If we examine closely this similarity between the vibrations
of thought and sound, we can discover the limited number
of root syllables which express the most general ideas, and
which are to be found in most spoken languages with an almost
identical meaning. (This origin of language should not
be confused with the origin of written languages, which are
of an altogether different nature and correspond to different
needs.)

2) There are other words which have been repeated in certain
circumstances for hundreds of years and which are instinct
with the mental forces of all those who have pronounced them.
They are true batteries of energy.

3) Finally, there arewords which assume an immediate value
when they are pronounced, as a result of the living thought of
the one who pronounces them.

To illustrate what I have just said with an example, here is a
very powerful word, for it can combine the qualities of all three
categories: it is the Sanskrit word “AUM”.

It is used in India to express the divine Immanence. There, it
is associated with every meditation, every contemplation, every
yogic practice.

More than any other sound, this sound “AUM” gives rise to
a feeling of peace, of serenity, of eternity.

Moreover, this word is instinct with the mental forces which
for centuries all those who have used it have accumulated around
the idea that it expresses; and, for Hindus especially, it has the
true power of bringing one into contact with the divine Essence
it evokes.                           
On Thoughts and Aphorisms (of Sri Aurobindo)
177 – The perfect cosmic vision and cosmic sentiment is the
cure of all error and suffering; but most men succeed
only in enlarging the range of their ego.

What is “the cosmic vision and cosmic sentiment” and
how can they be attained?

This simply means the vision of the whole earth at the same
time and the sentiment which is the result of this vision of the
whole. This whole contains all things at the same time, light and
darkness, suffering and pleasure, happiness and unhappiness,
and all together makes a vibration of adoration turned towards
the Divine, just as all sounds heard together make the supreme
invocation to the Divine: OM.                                     18 October 1969

Pg.66     Notes on the Way       24 May 1967      

And you, what do you think the Divine is?
I do not know, it is a question I never put to myself.

Neither do I ! I have never put the question to myself. Because
as soon as there was a need to know, there was spontaneously
an answer. And an answer, not with words which one debates:
an answer... something like that, a vibration. It is a thing almost
constant now.

Naturally men create difficulties (I believe they must like
them very much, because...) for everything, for the least  thing
there is always a world of difficulties. So one passes one’s time
saying: “Quiet, quiet, quiet—be calm.” And the body itself lives
in the midst of difficulties (it also seems to like them!), but all of
a sudden the cells sing out their OM... spontaneously. And then
it is as though a child’s joy in all these cells which say (Mother,
in a tone of wonder): “Ah yes! One is able to do that? One has
the right to do that!” It is touching.

And the effect is immediate: this great Vibration, peaceful,
all powerful.

As for me, if I was not under the constant pressure of all the
wills around, I would say: “Why do you want to know what the
Divine is?What does it matter to you? You have only to become
it.” But they do not understand a joke.


********

pg.447                 On Education                Conversations  
               
I am going to tell you my old mantra; it keeps the outer
being very quiet:

OM NAMO BHAGAVATE.

These three words. For me they meant:

OM—I implore the Supreme Lord.

NAMO—Obeisance to Him.

BHAGAVATE—Make me divine.

This is a translation of it, I mean... Did you hear?
A: Yes, Mother.
For me that has the power to calm everything.

******

Pg.33     Words of the Mother – III   Religion and Occultism

Disciple: It occurs to me to beg Thee for a key word for japa.
The Mother: OM.

OM  Chanting
From: My Treasures – by Shobha Mitra
In one of the 1st December programmes the Mother selected four of us to recite Sri Aurobindo’s poem “The Ascent and The Descent”.  She would direct us individually after coming back from the Tennis Ground.
One day, being deeply moved by her formidable voice, I asked the Mother, “Mother, teach me how to chant ‘OM’.  The Mother became quite upright, closed Her eyes and started chanting ‘OM’.  My words cannot express the experience I had at that time!  It was magnificent, I wish we had some recording facility to record both  Her recitation and ‘OM’ chanting.  The Mother kept silent for a little while and then started speaking: 
Mother: Choose an open space like the open sky or sit in front of the sea and chant ‘OM’ – as I have shown you.  If you do it sincerely it will certainly widen your consciousness.  You will find a vaster, wider conscious-ness growing in you.
She said on another occasion:
Mother: Whenever you are ill or you are attacked by some unpleasant element which you want to get rid of – chant ‘OM’.  It will disappear.  You will find so much peace.
On one of my birthdays I asked: “Mother, how to go within?”
Mother: Ah! I have spoken about it many times.
(She keeps silent for a very long time as if in trance then speaks again)
Mother:  Put your body in a comfortable position and start chanting ‘OM’.  You will find that you are before a tunnel.  A long, narrow tunnel.  Go on chanting, go on chanting, intensely, wholeheartedly.  You will find that tunnel slowly getting illumined.  Go on, go on doing it, as often as possible.  You will find one day that you have come to the end of the tunnel, and at the core of your heart where the Lord is.  It is a long process.  But you are sure to arrive at it if you are sincere.

 A Conversation with the Mother           -Mona Sarkar

      Mother: Is it January?

      Yes, Mother - it is January. Read what is written here.

      (Every month I used to take to Mother a large calendar on  which flowers were painted and on which She used to write a prayer)

      "In this year of Sri Aurobindo's centenary, let us strive to be worthy of Him..." And then?

      "...by following His teaching faithfully in order to prepare the advent of the superman. Happy New Year." What flower is this? (pointing to the painted flower) ' 'Superhumanity".

      Eh?

      This is "superhumanity". The name of this flower is  ' 'superhumanity". Which flower is it?   This flower - it is the dahlia. Dahlia! Yes, yes.

  (Mother writes the following prayer for the month of   February and draws "OM" underneath)

      "Nature rediscovers the Divine in a blissful surrender."

      With the help of OM one can realise the Divine. OM has a transforming power. OM represents the Divine.
      Yes, it represents the Divine. It represents the Divine.

      OM, but OM is the sound? The sound - They say that all the aspirations of the world when going towards the Divine make O—M, like that. (Mother chants the word)
     
      Yes, Mother.

And then, that is why they say "OM".

      Mother, please say it once again. Please say it again.

Eh?
      OM, it is fine, Mother, it was very beautiful (Mother laughs) Mother, once more, please. O—M.       
And now?

      It is like this everywhere. O—M. O—M.

Yes, Mother.

      Look here, I was in France some, I think, 60 years ago. There was a Frenchman who came back from the Himalayas, who had stayed there some time and he gave a lecture, and I listened to the lecture and in the lecture he said that when he was deep in the Himalayas, there was a Sannyasin whom he didn't know, came to see him and told him only this O—M and that he was completely changed. And then, when he said O—M, I felt the same change in me, ... as if the Divine was coming in. O—M. There you are. Good, good. Keep the secret. Yes, Mother.

      You will recall this: O—M. O—M. That's all. O—M. It must be manifested. If anything goes wrong, repeat OM, all will go well. 
      (Conversation of Mona Sarkar with the Mother in Jan. 1972,
      recorded by him from memory.)



(Atala Damodar

E-mail : 
Atala Damodar <damodar.atala@gmail.com>
offers this compilation at the lotus feet of The Mother and Sri Aurobindo.)

      *                                                             *

Meaning of the Vedic Symbol ॐ (pronounced Aum)
          by Suresh Vyas
         (Skanda987@gmail.com)
 

The sacred symbol ॐ has four parts. Meaning of each part is

as follows 
:

Note - Sanskrit words are provided in parenthesis or in italics:
 

1. This “3” part of ॐ means there are three modes (guNa) of

    material naturue (prakriti). Krishna, the God incarnate,

    describes prakriti in the Bhagavad Gita.
2. This “ “ part means the these modes – goodness (satva),


     passion (rajas), and ignorance (tamas) – cause a human do

     good or bad karma. The karma in life of a human in turn

     binds the soul (jiva) of the human in the cycles of birth and

     death among various life forms including human form. Only

     in the human form asoul has the ability to realize God, go to

     God’s abode, and get free from the birth-death cycles. 
        
[Basic information about God and soul is this: God the

Supersoul is one, but there are innumerable souls. God and the

souls are eternal and there is eternal loving relation between

God 
and soul. The various Vedic processes of yoga help in

reviving 
this forgotten loving relation with God. The soul resides in


heart. The Supersoul (only one) also resides in every heart, and

stays just as a witness of what the soul is doing or thinking. The

soul and Supersoul are qualitatively same, but if a soul is

compared to a small spark of fire, the Supersoul then is

inferno with infinite power. God knows everything (past,

present, and future), and is everywhere, and is all powerful. No

one can equal or exceed God. God loves all living beings.] 

3. This “ “part above part #2 of ॐ says that one has to raise the

self above the three modes of material nature by a Vedic yoga

process. A yogi (one who does yoga regularly for spiritual

advancement is called a yogi) who has raised the self above the 

three modes of material nature is called a guNaatiit. In

Bhagavad Gita, Lord Krishna describes the characteristics of

guNaatiit in Chapter 14.

4. The “• “ part above part #3 represents the Supreme God.

(There cannot be two Supreme Gods.) This part, placed over

part #3, says that only by raising the self above the tree modes

of  
prakriti, one can realize God, or go to God’s abode, or attain


moksha or muktiMukti means freedom from the cycles of

birth-death. One who attains mukti is called a Mukta. A Mukta 

feels constant bliss and stays with God or does God’s work.
  *                                          *                                    *   

       
                                       

“He who departs from the body intoning OM……..!!!

Sri Krishn sings in Bhagavad Gita:
omityekāksaram brahma vyāharanmāmanusmaran
yah prayāti tyajandeham sa yāti paramām gatim
“He who departs from the body intoning OM, which is God in word,
and
remembering me, attains to salvation.”
The sage who dies with the knowledge that the imperishable God
is
the one reality
achieves the state of sublime bliss.
Sri Krishn is a yogi, a seer who has achieved awareness of the ultimate truth. As a realized sage,
an accomplished teacher,
he exhorts Arjun to recite OM,
symbol of God, and contemplate him.
All great Souls are known by the name of the entity to which they attain and into which they are finally assimilated. It is for this reason that Sri Krishn prompts Arjun to utter the name of God
but
remember his own ( Sri Krishn’s ) form.
Let us note that he does not tell Arjun to recite his name. With the passage of time, though,Sri Krishn was deified and men began to recite his name; and they are rewarded but only according to the nature of their dedication. Sri Krishn has told Arjun that it is he who both strengthens the devotion of such worshipers and determines their rewards. But these rewards are destroyed along with their recipients.
It is useful to remember how Lord Shiv, the initiator of yog, insisted on the recitation of the syllable “Ram” that signifies the omnipresent God
who
can be experienced only as an inner voice.
Sant Kabir is also said to have committed himself to the constant recitation of the two sounds represented
by
“ra” and “m.”
And Sri Krishn here advocates the usefulness
of
OM.
God is known by innumerable names,
but only that name which prompts and confirms faith in the one God
is
worthy of constant remembrance and recitation.
Worshipers are rightly cautioned by Sri Krishn that the name they recite time and again must not be one that might incline or encourage them to believe in a multiplicity
of
gods and goddesses
who are nothing more than a bundle of myth.
OM is unique in the sense that it literally betokens
that
the supreme authority of God inheres in every “me.”
So seekers must desist from wandering here and there
to
find him outside themselves.
 The most revered Swami Paramanad Paramhans Gurudev Ji would often advise his devotees to keep in mind his form while intoning some name like
OM, Ram or Shiv:
to visualize him and, with him before the mind’s eye, to remember the identical god-the object of their worship.
It is an accomplished teacher who is kept in view while meditating.
Whether we hold on to a Ram, Krishn, or a hermit who is liberated from all desire and pleasure of the senses, or to any other being according to our inclination,
we can know them only by actual experience, after which they disclose to us the way to some contemporary and accomplished teacher whose guidance we should slowly
but
surely follow to conquer the material world.
Novices utter the deity’s name, but hesitate to do so while calling a sage in human form. They are unable to discard the bias of their inherited beliefs.
So they call to mind some other false god instead. But this practice is, as we have seen, forbidden by Yogeshwar Krishn as impious.
The proper way is to find refuge in some realized sage,
an accomplished or enlightened teacher,
who
has already gone through the experience.
Fallacious dogmas are then destroyed and the worshiper is enabled to set upon real action as his pious impulses and the capacity to act according to them
are
rendered sufficiently strong.
So, according to Sri Krishn, the mind is restrained and ultimately dissolved by a simultaneous recitation of OM and remembrance of his form.
This is the point at which the accumulated layers of sanskar-of the merits
of
action- are dissolved
and
all the relationships of the body severed forever.
A man is not rid of the body by just physical death.
[Revered Adgadanandji Gurudev] 





Courtesy and Link :

http://mypath.geetadhara.org/he-who-departs-from-the-body-intoning-om/