Guest guest Posted November 12, 2007 Report Share Posted November 12, 2007 Dear Saadhaks, I have been pondering for a long time this one question. It is said in "Puran" {might be Skanda Puran}, Karthikeya demonstrated his knowledge of OM in many more ways that even Shiva could; this happened to have taken place after Lord Shiva demonstrated that his knowledge was many times more than Brahma's own on the subject. No matter how much I research, I could not find any elaborate text on OM itself. How is it that the many thousand verses that describe it cannot be found any where today? I hope I am mistaken. I know the popular descriptions coming from Vivekananda as well as the one that describes the curves of the Omkar itself. My meditation does point me to Ajna chakra with some of my own revelations, but I cannot find the ocean I am looking for. Please advise. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 16, 2007 Report Share Posted November 16, 2007 Loving Divine, Pranams. Please read Naada Bindu Upnishada. humble regards, always at Thy Holy Feet. On 11/12/07, mallik kotamarti <mkotamarti wrote: Dear Saadhaks, I have been pondering for a long time this one question. It is said in " Puran " {might be Skanda Puran}, Karthikeya demonstrated his knowledge of OM in many more ways that even Shiva could; this happened to have taken place after Lord Shiva demonstrated that his knowledge was many times more than Brahma's own on the subject. No matter how much I research, I could not find any elaborate text on OM itself. How is it that the many thousand verses that describe it cannot be found any where today? I hope I am mistaken. I know the popular descriptions coming from Vivekananda as well as the one that describes the curves of the Omkar itself. My meditation does point me to Ajna chakra with some of my own revelations, but I cannot find the ocean I am looking for. Please advise. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 18, 2007 Report Share Posted November 18, 2007 Respected bhakthas OHM is made up from three Alphabets AH-----The GOD Himself UH-- the goddess mahalakshmi and MA-the Jeewathma thats all of us When AH + UH+ MA = OHM the Pranava which precedes many mantras This is how Sri vaishnavism gives the meaning Rehds BRParthasarathi -- Om is a concept. Om is a yoga practice. Yoga is the Abstract Principle. The whole Universe (visvam) emanated from the Om. Om is the form of Ganapati. Om is the imperishable Letter(Knowledge). Its Upasana is all powerful and aid for all achievementst spiritulally. Life begins with Om and concludes with OM. thus it is 'adi' (beginning) and 'antha'(end).. There are many works which governs the knowledge on Om. there are many specialised works on OM. I may refer to a book on OM written by a sanksrit Professor Dr Ranganath at Bangalore. It is well received. MOre so on the curiosity to increase knowledge ,on Om, it adds to strength if everyday some 'om kara meditation' is done. It is simply holding the breath ,closing eyes and keeping the mind free from thoughts and meditate. Many sadhakas have great experiences to describe the bliss experienced owing to the omkara upasana. One can understand the power of omkara by one's own practice whatever is the duration. best wishes. prabhhakar - FROM: PK LAMBA For ready reference text reproduced as under : Nada Bindu Upanishad - Translated by: Mr. K. Narayanaswamy Aiyar Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti ! 1. The syllable 'A' is considered to be its (the bird Om's) right wing, 'Upanishad', its left; 'M', its tail; and the Ardha-Matra (half-metre) is said to be its head. 2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left. 3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel. 4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows. 5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained. 5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins. 6(b)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water). 8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation). 9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi. 12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha. 13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts). 14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there. 15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures. 16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka -- ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal state of Brahma. 17. That which is beyond these, (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known. 18. When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development). 19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society. 20. Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma. 21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it). 22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it. 23(b)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. 25(a). Where then is rebirth to a thing that is illusory ? How can a thing have any existence, when there is no birth (to it) ? 25(b)-26(a). As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ? 26(b)-27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true). When he knows it to be a piece of rope, the illusory idea of a serpent vanishes. 28-29(a). So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is Prarabdha to him, the body being a part of the world ? Therefore the word Prarabdha is accepted to enlighten the ignorant (only). 29(b)-30. Then as Prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds. 31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. 32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days. 33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. 34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn. 35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle. 36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle. 37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others. 38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. 39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails). 40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind. 41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it. 42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature. 43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound. 44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects. 45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta. 46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu. 47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman. 48(b). The mind exists so long as there is sound, but with its (sound's cessation) there is the state called Unmani of Manas (viz., the state of being above the mind). 49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat. 49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it. 50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound. 51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this. 52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum). 53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. 54. The Yogin's Chitta having given up fame or disgrace is in Samadhi above the three states. 55. Being freed from the waking and the sleeping states, he attains to his true state. 56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti ! Here ends the Nada Bindu Upanishad, as contained in the Rig-Veda. PK LAMBA ---------- On Nov 16, 2007 8:33 PM, Manjula Patel <manjumaa wrote: > Loving Divine, > Pranams. > Please read Naada Bindu Upnishada. > humble regards, > always at Thy Holy Feet. > > > On 11/12/07, mallik kotamarti <mkotamarti wrote: > > > >> > Dear Saadhaks, I have been pondering for a long time this one question. > > > > It is said in " Puran " {might be Skanda Puran}, Karthikeya demonstrated his > knowledge of OM in many more ways that even Shiva could; this happened to > have taken place after Lord Shiva demonstrated that his knowledge was many > times more than Brahma's own on the subject. > > > > No matter how much I research, I could not find any elaborate text on OM > itself. How is it that the many thousand verses that describe it cannot be > found any where today? I hope I am mistaken. > > > > I know the popular descriptions coming from Vivekananda as well as the one > that describes the curves of the Omkar itself. My meditation does point me > to Ajna chakra with some of my own revelations, but I cannot find the ocean > I am looking for. Please advise. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 19, 2007 Report Share Posted November 19, 2007 Ram Ram, In addition, please refer Mandukya Upnishad in wikipedia Also a Times Music musical experience of OM (by Pandit Jasraj), spoken by Salim Ghouse, English interpretation by Shree Purohit Swami and Nobel Laureate W.B. Yeats is good on this subject. Ram Ram Tarun Ram Ram Tarun --- Just read your message loud, anything you hear or do not hear (silence) is all Om. Every sound (and no sound) is a fragment of Om. Om iti brahma (Om is God) Om iteedagam sarvam (Everything is Om) ghiraam asmi eka akSHaram (of all spoken words, I am Om) In essence Om is the WOmb of everything. This being the case, why settle for thousand? Love K.S. tAtAchAr --- read mandukya and kena upanishadunni krishnan --- no one can understand OM ( BHRAMH), as we do have our own limitation...being manav? I did not understand the part that you mentioned about ocean? Are you trying to see the ocean during your meditation? What this Ajna Chakra looks like? Will it be possible for you to reveal some information? Pranam, Girish --- Omkar is Lord Siva Ajay Rahl --- om kalanki namah in early days even ganpati was known as omkar but if you realy think about the om that it is the real creator of the universe the vishwa anu shakti is known as vishnu or universal atom power and if you see around you you will find only atom power in every things live or nonlive so see ATOM and see OM it is the creator so please do not go around here and their and see the reality now my experiance is that this atom power is known as KALANKI so i utter the name like OM KALANKI NAMAH if you want to have the same experiance to continue with live energy just do it and have the experiance omkalakinamahNITIN BORA --- Parthasarathi BR wrote: Respected bhakthas OHM is made up from three Alphabets AH-----The GOD Himself UH-- the goddess mahalakshmi and MA-the Jeewathma thats all of us When AH + UH+ MA = OHM the Pranava which precedes many mantras This is how Sri vaishnavism gives the meaning Rehds BRParthasarathi ------------------------- Om is a concept. Om is a yoga practice. Yoga is the Abstract Principle. The whole Universe (visvam) emanated from the Om. Om is the form of Ganapati. Om is the imperishable Letter(Knowledge). Its Upasana is all powerful and aid for all achievementst spiritulally. Life begins with Om and concludes with OM. thus it is 'adi' (beginning) and 'antha'(end).. There are many works which governs the knowledge on Om. there are many specialised works on OM. I may refer to a book on OM written by a sanksrit Professor Dr Ranganath at Bangalore. It is well received. MOre so on the curiosity to increase knowledge ,on Om, it adds to strength if everyday some 'om kara meditation' is done. It is simply holding the breath ,closing eyes and keeping the mind free from thoughts and meditate. Many sadhakas have great experiences to describe the bliss experienced owing to the omkara upasana. One can understand the power of omkara by one's own practice whatever is the duration. best wishes. prabhhakar ------------------------- FROM: PK LAMBA For ready reference text reproduced as under : Nada Bindu Upanishad - Translated by: Mr. K. Narayanaswamy Aiyar Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti ! 1. The syllable 'A' is considered to be its (the bird Om's) right wing, 'Upanishad', its left; 'M', its tail; and the Ardha-Matra (half-metre) is said to be its head. 2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left. 3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel. 4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows. 5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained. 5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins. 6(b)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water). 8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation). 9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi. 12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha. 13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts). 14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there. 15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures. 16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka -- ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal state of Brahma. 17. That which is beyond these, (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known. 18. When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development). 19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society. 20. Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma. 21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it). 22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it. 23(b)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. 25(a). Where then is rebirth to a thing that is illusory ? How can a thing have any existence, when there is no birth (to it) ? 25(b)-26(a). As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ? 26(b)-27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true). When he knows it to be a piece of rope, the illusory idea of a serpent vanishes. 28-29(a). So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is Prarabdha to him, the body being a part of the world ? Therefore the word Prarabdha is accepted to enlighten the ignorant (only). 29(b)-30. Then as Prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds. 31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. 32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days. 33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. 34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn. 35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle. 36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle. 37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others. 38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. 39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails). 40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind. 41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it. 42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature. 43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound. 44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects. 45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta. 46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu. 47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman. 48(b). The mind exists so long as there is sound, but with its (sound's cessation) there is the state called Unmani of Manas (viz., the state of being above the mind). 49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat. 49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it. 50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound. 51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this. 52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum). 53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. 54. The Yogin's Chitta having given up fame or disgrace is in Samadhi above the three states. 55. Being freed from the waking and the sleeping states, he attains to his true state. 56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti ! Here ends the Nada Bindu Upanishad, as contained in the Rig-Veda. PK LAMBA ------------------------- On Nov 16, 2007 8:33 PM, Manjula Patel <manjumaa > wrote: > Loving Divine, > Pranams. > Please read Naada Bindu Upnishada. > humble regards, > always at Thy Holy Feet. > > > On 11/12/07, mallik kotamarti <mkotamarti > wrote: > > > >> > Dear Saadhaks, I have been pondering for a long time this one question. > > > > It is said in "Puran" {might be Skanda Puran}, Karthikeya demonstrated his > knowledge of OM in many more ways that even Shiva could; this happened to > have taken place after Lord Shiva demonstrated that his knowledge was many > times more than Brahma's own on the subject. > > > > No matter how much I research, I could not find any elaborate text on OM > itself. How is it that the many thousand verses that describe it cannot be > found any where today? I hope I am mistaken. > > > > I know the popular descriptions coming from Vivekananda as well as the one > that describes the curves of the Omkar itself. My meditation does point me > to Ajna chakra with some of my own revelations, but I cannot find the ocean > I am looking for. Please advise. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 19, 2007 Report Share Posted November 19, 2007 Provided from a website (however site address was removed per guidelines) :OM symbolizes deep realities : OM Mantra itself is not a mere human invention, going along with particular cultures or groups. Rather, the OM Mantra (or AUM Mantra) is a symbol of deep realities that already exist. For example, the deep vibration quality is definitely experienced by the mystic traveler, whether or not one has ever heard of the OM mantra as such. The levels of gross (A), subtle (U), and causal (M), and the states of waking (A), dreaming (U), and deep sleep (M) are definitely there, regardless of the symbolism captured in the mantra when stated as AUM Mantra. It is these realities that are most useful in our spiritual practices. (See the article AUM and the 7 levels of consciousness) Making the experience richer: If the OM mantra is repeated just for the feeling, having no sense of meaning at all, the experience can be quite pleasant, calming, and balancing. However, if one has a sense of the deeper meanings of the mantra, and different methods of using it, then the experience can be even richer and more revealing as one progresses in yoga meditation. Practice one of the seven: Following are seven meanings and methods of using the mantra. By experimenting with the various methods, one of them may emerge that feels most personally in tune. It might be best to practice only one of the seven methods of OM mantra for a while. Gradually the other meanings will come, as they all merge into a unified experience. Integrate the insights: The use of this mantra can be profound. At first, it is best to use the mantra gently and for short periods of time. The insights from the OM mantra can be significant, and it is good to integrate the insights gradually with daily life. 1. Pulsing Repetition Use a speed that is natural and comfortable: There are many rhythms in the body and mind, both gross and subtle. Imagine the sound of OM, rising and falling, at whatever speed is comfortable and natural. It may be very fast, several cycles per second. Or it may be slower, several seconds for each cycling of OM Mantra. Or it might become extremely slow, with the mmmmmm... sound continuing in the mind for much longer periods, but still pulsing at that slow rate. Imagine it somewhat like one of these vibrations: OMmmOMmmOMmm... OMmmmmOMmmmmOMmmmm... OMmmmmmmmOMmmmmmmmOMmmmmmmm... Meditation time and daily life: This kind of awareness of the OM mantra can be used both at meditation time and during daily life. The OM mantra is allowed to be somewhat of a constant companion. It brings a centering, balancing quality to daily life. This does not mean being in a dull, lethargic state. Rather, done well, it brings clarity of mind and a greater ability to be in the world, and selflessly serving others. Breaking habit patterns: This is not intended as a blocking mechanism to prevent dealing with one's thought process or with the challenges of life. It is not a method of escapism. However, it definitely can have the effect of bringing focus to the mind, which can break a pattern of disturbing or distracting thoughts coming from the noisy or chattering mind. In this way, one has a greater openness to being aware of positive thoughts and spiritual realities that are always there. 2. With the Flow of Breath One method: Imagine the sound of OM Mantra internally, in the mind only, making no external sound. Allow the mantra to flow with the breath. Repeat like this: Exhale: " OMmmmmmmm... " Inhale: " OMmmmmmmm... " Exhale: " OMmmmmmmm... " Inhale: " OMmmmmmmm... " Exhale: " OMmmmmmmm... " Inhale: " OMmmmmmmm... " Another method: Alternatively, imagine the OM mantra only on exhalation, if that feels more comfortable: Exhale: " OMmmmmmmm... " Inhale: " (silence) " Exhale: " OMmmmmmmm... " Inhale: " (silence) " Exhale: " OMmmmmmmm... " Inhale: " (silence) " Mind, breath, and mantra in unison: In this practice, you come to experience the mind, breath, and mantra flowing in unison. This synchronization has a beautiful effect on meditation. Simply allow the OM Mantra to come and go with each inhalation and exhalation. Allow there to be no gap, no space, no pause between inhalation and exhalation, or between exhalation and inhalation. The speed naturally slows: As you gently allow the OM mantra to flow with the breath, the mind becomes calm. When the mind becomes calm, the body relaxes, and the breath becomes even soother and slower. That rate of speed at which the OM mantra is being repeated naturally slows down. It is not a matter of forcing the mantra to slow, but rather, this slowing comes quite naturally. Allow the mind to stay wide awake and alert, as the OM mantra and breath become naturally slower and slower. Meditation will deepen. 3. As the Object Called Universe Words have an object and meaning: Words usually have a corresponding object and meaning to go with that word. If you hear the word chair, then the concept of chair-ness arises in your mind. Some specific chair will probably come to mind. It may be a wooden chair or a metal chair, for example. It may be large, small, or this or that style, and it may be new or old. So, three things are there: 1) the word chair, 2) the concept of chair-ness, and 3) a specific chair. The object that goes with OM is the universe: When the word OM is heard, what is the concept and object that comes to mind? What is that thing that goes along with that word, OM? The concept that goes with OM is the one-ness or entirety of the universe. The object that goes with the word OM is the entire universe, as a single unit, including the gross, subtle, causal planes of reality, both manifest and un-manifest. It means that whole, as if it was one, single object. It is that infinitely huge object, which is the object that goes with the word OM. Awareness expands to contain the object: With attention turned inward, and reflecting on chair, the concept and image of chair arises. In the same way, do the same thing with the word OM, and allow your awareness to expand, as if it could contain the whole universe to go with that word. Stretching the attention: There is a feeling of stretching, as if the attention had to get bigger and bigger, to contain the whole, the same way as the chair has a back, a seat, and legs, yet is collectively a chair. Continue to repeat OM, and continue to expand, so as to allow your attention to contain the whole of the object called OM. top 4. Sound Vibration of the Universe The subtle sound is always there: A vibration exists, underneath all of the grosser aspects of being, like a substratum. The subtle sound of OM Mantra is constantly there, and when heard in deep yoga meditation, sounds like a continuous vibration, ever sounding out mmmmmmm.... At a deeper level, it is extremely loud and serene. Emerging from OM: The reality symbolized by OM Mantra is the ground vibration out of which all other vibrations, sounds and mantras emerge. Receding into OM: That vibration represented by OM Mantra is the substratum into which all those vibrations, sounds, and mantras recede when followed back to their source. Similar words: Some say that this everlasting, all pervasive vibration of OM Mantra is also the source and intent of Amen, Amin, and Shalom. Some say that this sound is the Word of God. Silence from which OM emerges: Eventually, this leads to a deep stillness and silence, which paradoxically, is experienced as the silence from which the sound of OM itself emerged. In the sections below, the silence is described as being the fourth state, beyond the three sounds of A, U, and M, which are contained in OM Mantra. However, in this practice, as you internally repeat the sound of OM, imagine that underlying vibration of the universe, as if it were coming from all places, and through all things. Listen to the vibration while remembering OM: There is a sound that can relatively easily be heard in your ears that is more surface level, coming from the brain. Some people experience this as a buzzing or ringing sound. By listening closely, the mmmmmmm... sound can be heard, like the end of the OM mantra (Or you might hear it as eeeeeeeee....) Listening to this vibration, with the awareness of OM is a good way to start with the vibration aspect of OM. Gradually, it will expand to deeper sound of the mantra. Listening in this way can be particularly enjoyable and insightful when recalling some of the other meanings of OM Mantra at the same time. Allowing thoughts to come and go: While listening, it is best to gently allow other thought patterns to come into the field of attention, and then allow those thoughts to drift away. There is not really any intent of doing anything with these thoughts, either engaging them or pushing them away. In other words, the listening for OM is not used to suppress thoughts and emotions. Rather, attention is allowed to expand, but at the same time, non-attachment is learned by staying with the vibration, and letting go of the thought patterns. This is one way to gain access to the ability to be a neutral witness of the stream of thoughts in the mind, as is sometime described as being like watching leaves, sticks, and logs floating by in a river. top 5. Gross, Subtle, and Causal Planes Remembering four planes with OM: The OM mantra designates the whole of the universe, including the gross, subtle, and causal planes (realms, or levels) and the absolute reality of which they are a part. The explanation below can sound a bit technical, but this truly is a very practical use of the mantra, once you understand the meaning. It does require working with the mantra and the meaning, but then it becomes clearer and quite insightful. Four parts of OM: The OM Mantra has four parts. First, is the sound like " Ah, " then " Uuuu, " then " Mmmm, " and finally the silence beyond the mantra. Thus, the mantra is also written as AUM, as well as OM. The three sounds, and the silence have the following meanings: The A sound refers to the gross world. The U part refers to the subtle realm. The M refers to the causal plane, out of which the gross and subtle emerge. The Silence after these three, refers to the absolute reality that is the substratum for each of the other three realities. Start slowly in remembering the parts: When using the mantra in this way, it is easiest to begin by remembering the mantra very slowly, allowing time to be aware of each of the levels. Be aware of the four parts of the mantra separately (though forming a continuous sound), something like this: AaaaaaUuuuuuMmmmmm.....Silence..... When the " A " of OM mantra arises in the mind field, be aware of the gross world, including the objects of the world, the people, and your own physical being. Actually allow your attention to scan these aspects of the world. Do not get caught up in these objects; just be aware of this level of reality, and then let go of it, so as to go beyond. When the " U " of OM mantra arises in the mind field, be aware, as best you can of the existence of the subtle or astral realm, including whatever objects you might intuit. As with the gross world, do not get caught up in these objects; just be aware of this level of reality, and then let go of it, so as to go beyond. When the " M " of OM mantra arises in the mind field, be aware of the causal, the background stillness out of which the subtle and gross emerge, and into which they rest when not active. This can be difficult to imagine. It might help to think of it like being the canvas on which a picture is painted, or the screen on which a movie is projected. When the Silence comes to the mind field, be aware of the absolute reality that permeates each of the other three layers. This fourth level of the mantra the absolute reality, is experienced in a shallow way at first, and only deepens with continued practice of contemplation and yoga meditation. (To better understand this, please refer to the paper on the Mahavakyas, the great contemplations. From that, you will see how the mantra and the contemplations go together.) top 6. Waking, Dreaming, and Deep Sleep Four states of consciousness: The four parts of AUM also refer to the levels of waking, dreaming, and deep sleep, as well. The three sounds, and the silence have the following meanings: The " A " sound refers to the waking state of consciousness. The " U " part refers to the dreaming state of consciousness. The " M " refers to the deep sleep state of consciousness. The Silence after these three, refers to the witness consciousness that is observer of the other three states of consciousness. The question can arise of why a spiritual seeker cares about the states of waking, dreaming, and deep sleep. It is said that the states of deep sleep, samadhi, and death are very close together, that they function at the same levels. To understand this further, it would be good to read the paper on OM and the 7 levels of consciousness. Begin by remembering slowly: As in the last practice, it is easiest to begin by remembering the mantra very slowly, allowing yourself time to be aware of each of the levels. With practice, it moves more quickly, as attention longs to rest in the silence. When the " A " of OM mantra arises in the mind field, be aware of the waking state of consciousness. This does not mean thinking of the objects of the world, but rather, being mindful of your personal waking state, in relation to the world and your inner mental and emotional process. This simply means being aware of being awake. When the " U " of OM mantra arises in the mind field, be aware of the dreaming state of consciousness. This does not necessarily mean that you are experiencing those dreams, but that you are mindful of the dream state that is beneath the waking state. When the " M " of OM mantra arises in the mind field, be aware of the deep sleep state of consciousness. Be aware of how the mind is in complete stillness in that state, where there is no active thought process, no images, no pictures, and no words. All of these have come to rest in a dormant, formless form. When the Silence comes to the mind field, be aware of the consciousness that permeates all of the other three states of consciousness. In other words, consciousness flows through the waking state, the dreaming state, and even the deep sleep state (although there is no active content in deep sleep). Imagine that you can somehow be witness to waking, dreaming, and deep sleep from a higher vantage point that is aware of all. Focusing more inwardly: When using the OM mantra in this way, notice how very personal the practice is, in that you are consciously cultivating awareness of the levels of your own internal states. It has an in here focus. By contrast, the use of OM with the levels of gross, subtle, causal, and absolute reality (above) has more of a focus out there. Ultimately, they merge into one awareness. top 7. Conscious, Unconscious, Subconscious Mind Levels of consciousness: The four parts of AUM also refer to the levels of conscious, unconscious, and subconscious, as well as the consciousness that permeates these. (Note that some psychologies or systems use the words unconscious and subconscious in reverse, or use different terms. The meaning is what is important, not the particular choice of words). The three sounds, and the silence have the following meanings: The " A " sound refers to the conscious level of mental functioning. The " U " part refers to the unconscious level of mind. The " M " refers to the subconscious level, the storage place of mind. The Silence after these three, refers to the pure consciousness, which permeates the conscious, unconscious, and subconscious levels of awareness. Begin slowly: Once again, it is easiest to begin by remembering the mantra very slowly. With practice, it moves more quickly, as attention longs to rest in the silence. When the " A " of OM mantra arises in the mind field, be aware of the conscious level of mind. The easiest way to do this, is to contrast conscious to the unconscious. There is the conscious, that we are aware of here, in this external world, and there is the unconscious that is not seen in the deeper mind. When the " U " of OM mantra arises in the mind field, be aware, as best you can, that your mind is presently functioning at an unconscious level as well. There is a tremendous amount of thinking process normally going on, that is out of view. This is what psychologists call primary process. It is going on behind the scenes, much like the microprocessor in a computer that is invisibly doing its work. When the " M " of OM mantra arises in the mind field, be aware of the latent part of the mind, where all of the countless memories of people, objects, and day to day information is stored. It is there, like the information stored on a hard disk of a computer. Until it is needed, it just sits there in a latent, dormant form (It is actually in a formless form, somewhat like the data on the hard disk that is stored only as raw data, with no images as such). Be aware of that stillness, that is the storage of your deep impressions and habit patterns. When the Silence comes to the mind field, be aware of the consciousness that permeates all of the other three levels. In other words, consciousness flows through the unconscious functioning. Consciousness is there in the latent part of the mind, even though those objects are not awakened into action at the moment. Eventually, this Silence expands to being the awareness of the other three states. It is at this stage that one is called a Seer, in that all of the other levels of mind are witnessed from this vantage point. top Integration of the Practices Three methods from same levels: Gradually, one comes to see that the last three methods of using AUM (above) are manifestations of the same levels of being. Notice how the " A " represents, Waking, Conscious, and Gross levels. The " U " represents Dreaming, Unconscious, and Subtle levels. The " M " represents Deep Sleep, Subconscious and Causal. The Silence represents the fourth state, which is above or higher than the other three. These are further described in the paper 4 Levels and 3 Domains of Consciousness .. AUM Name of level States of Consciousness Levels of Consciousness Levels of Reality A Vaishvanara Waking Conscious Gross U Taijasa Dreaming Unconscious Subtle M Prajna Deep Sleep Subconscious Causal Silence Turiya / Fourth Turiya / Fourth Consciousness / Self / Atman AbsoluteReality The one great vibration: One comes to experience that the four aspects of AUM, the vibration of the universe, the object that goes with OM mantra, the flow with the breath, and the countless pulsings of the gross and subtle, are all manifestations of that one great vibration that is represented by OM mantra. Unity of the methods: In practicing the seven methods above, it is best to focus on one at a time, so as to capture its individual meaning and experience. Eventually, the unity of the methods is experienced. ------- On 11/19/07, Parthasarathi BR <brp.sarathi wrote: Respected bhakthasOHM is made up from three Alphabets AH-----The GOD HimselfUH-- the goddess mahalakshmi andMA-the Jeewathma thats all of usWhen AH + UH+ MA = OHM the Pranava which precedes many mantras This is how Sri vaishnavism gives the meaningRehdsBRParthasarathi------------------------- Om is a concept. Om is a yoga practice. Yoga is the Abstract Principle. The whole Universe (visvam) emanated from the Om. Om is the form of Ganapati. Om is the imperishable Letter(Knowledge). Its Upasana is all powerful and aid for all achievementst spiritulally. Life begins with Om and concludes with OM. thus it is 'adi' (beginning) and 'antha'(end).. There are many works which governs the knowledge on Om. there are many specialised works on OM.I may refer to a book on OM written by a sanksrit Professor Dr Ranganath at Bangalore. It is well received.MOre so on the curiosity to increase knowledge ,on Om, it adds to strength if everyday some 'om kara meditation' is done. It is simply holding the breath ,closing eyes and keeping the mind free from thoughts and meditate. Many sadhakas have great experiences to describe the bliss experienced owing to the omkara upasana. One can understand the power of omkara by one's own practice whatever is the duration. best wishes.prabhhakar-------------------------FROM: PK LAMBA For ready reference text reproduced as under :Nada Bindu Upanishad - Translated by: Mr. K. Narayanaswamy AiyarOm ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti !1. The syllable 'A' is considered to be its (the bird Om's) right wing, 'Upanishad', its left; 'M', its tail; and the Ardha-Matra (half-metre) is said to be its head. 2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left. 3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel. 4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows. 5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained. 5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins. 6(b)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water). 8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation). 9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi. 12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha. 13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts). 14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there. 15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures. 16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka -- ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal state of Brahma. 17. That which is beyond these, (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known. 18. When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development). 19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society. 20. Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma. 21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it). 22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it. 23(b)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. 25(a). Where then is rebirth to a thing that is illusory ? How can a thing have any existence, when there is no birth (to it) ? 25(b)-26(a). As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ? 26(b)-27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true). When he knows it to be a piece of rope, the illusory idea of a serpent vanishes. 28-29(a). So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is Prarabdha to him, the body being a part of the world ? Therefore the word Prarabdha is accepted to enlighten the ignorant (only). 29(b)-30. Then as Prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds. 31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. 32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days. 33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. 34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn. 35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle. 36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle. 37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others. 38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. 39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails). 40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind. 41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it. 42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature. 43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound. 44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects. 45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta. 46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu. 47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman. 48(b). The mind exists so long as there is sound, but with its (sound's cessation) there is the state called Unmani of Manas (viz., the state of being above the mind). 49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat. 49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it. 50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound. 51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this. 52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum). 53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. 54. The Yogin's Chitta having given up fame or disgrace is in Samadhi above the three states. 55. Being freed from the waking and the sleeping states, he attains to his true state. 56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om Shanti ! Shanti ! Shanti ! Here ends the Nada Bindu Upanishad, as contained in the Rig-Veda. PK LAMBA-------------------------On Nov 16, 2007 8:33 PM, Manjula Patel < manjumaa wrote: > Loving Divine,> Pranams.> Please read Naada Bindu Upnishada.> humble regards,> always at Thy Holy Feet.>>> On 11/12/07, mallik kotamarti < mkotamarti wrote:> >> >> > Dear Saadhaks, I have been pondering for a long time this one question. > >> > It is said in " Puran " {might be Skanda Puran}, Karthikeya demonstrated his> knowledge of OM in many more ways that even Shiva could; this happened to> have taken place after Lord Shiva demonstrated that his knowledge was many > times more than Brahma's own on the subject.> >> > No matter how much I research, I could not find any elaborate text on OM> itself. How is it that the many thousand verses that describe it cannot be > found any where today? I hope I am mistaken.> >> > I know the popular descriptions coming from Vivekananda as well as the one> that describes the curves of the Omkar itself. My meditation does point me > to Ajna chakra with some of my own revelations, but I cannot find the ocean> I am looking for. Please advise. Quote Link to comment Share on other sites More sharing options...
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