One says, Om Namo Narayanaya, Om Nama Shivaya etc. Om is pranava manthra used before saying the names of any daity. The manthra links human to divinity. But the there is perticular way to say Om in breathing and mind focused. Other wise the manthra is ineffective.

B.Sathyanarayan Danalakshme


from: Tombabur Chanting: reciting loudly or softly or engaging in “diamond recitation” or silent recitation you should be attentive and keep each utterance clearly and distinctly in the mind, the mouth reciting clearly and distinctly and the ears hearing clearly and distinctly. When reciting in this way the mind is no longer chasing after external realms, deluded thoughts cease and recitation gradually becomes pure and focussed, the virtues accrued thusly are immense.  The Bodhisattva Avalokitesvara (Kuan Yin) is the True Dharma Light, residing in the Land of Eternal stillness, because of her boundless concern and compassion, she manifests herself everywhere.  As an analogy, the single moon in the sky appears in ten thousand rivers and lakes, from the ocean to the tiniest dew drop, wherever there is limpid water, the moon appears.  However, if the water is turbid or muddy, the image of the moon will be blurred or hidden.  Our Mind-Nature is similar to the water.  If the cultivator is not utterly sincere and singleminded in his recitation, his “mind-water” will be turbid and it will be difficult for him to obtain a response.

wikipedia.org:  Mantras, the Sanskrit syllables inscribed on yantras, are essentially ‘thought forms’ representing divinities or cosmic powers, which exert their influence by means of sound-vibrations.  The Sanskrit word mantra- (m. मन्त्रः, also n. मन्त्रं) consists of the root man- “to think” (also in manas “mind”) and the suffix -tra meaning, tool, hence a literal translation would be “instrument of thought”.

For the authors of the Hindu scriptures of the Upanishads, the syllable Aum, itself constituting a mantra, represents Brahman, the godhead, as well as the whole of creation. Kūkai suggests that all sounds are the voice of the Dharmakaya Buddha — i.e. as in Hindu Upanishadic and Yogic thought, these sounds are manifestations of ultimate reality, in the sense of sound symbolism postulating that the vocal sounds of the mantra have inherent meaning independent of the understanding of the person uttering them. While Hindu tantras eventually came to see the letters as well as the sounds as representatives of the divine.

The most basic mantra is Aum, which in Hinduism is known as the “pranava mantra,” the source of all mantras. The philosophy behind this is the Hindu idea of nama-rupa (name-form), which supposes that all things, ideas or entities in existence, within the phenomenological cosmos, have name and form of some sort. The most basic name and form is the primordial vibration of Aum, as it is the first manifested nama-rupa of Brahman, the unmanifest reality/unreality. Essentially, before existence and beyond existence is only One reality, Brahman, and the first manifestation of Brahman in existence is Aum. For this reason, Aum is considered to be the most fundamental and powerful mantra, and thus is prefixed and suffixed to all Hindu prayers. While some mantras may invoke individual Gods or principles, the most fundamental mantras, like ‘Aum,’ the ‘Shanti Mantra,’ the ‘Gayatri Mantra’ and others all ultimately focus on the One reality.

In the Hindu tantras the universe is sound. The supreme (para) brings forth existence through the Word (Shabda). Creation consists of vibrations at various frequencies and amplitudes giving rise to the phenomena of the world. The purest vibrations are the var.na, the imperishable letters which are revealed to us, imperfectly as the audible sounds and visible forms.

Var.nas are the atoms of sound. A complex symbolic association was built up between letters and the elements, gods, signs of the zodiac, parts of the body — letters became rich in these associations. For example in the Aitrareya-aranya-Upanishad we find:

“The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent fire, the sibilants air, the vowels the sun? The mute consonants represent the eye, the sibilants the ear, the vowels the mind”

In effect each letter became a mantra and the language of the Vedas, Sanskrit, corresponds profoundly to the nature of things. Thus the Vedas come to represent reality itself. The seed syllable Aum represents the underlying unity of reality, which is Brahman.

Mantra japa was a concept of the Vedic sages that incorporates mantras as one of the main forms of puja, or worship, whose ultimate end is seen as moksha/liberation. Essentially, Mantra Japa means repetition of mantra. It is said that through japa the devotee attains one-pointedness, or extreme focus, on the chosen deity or principal idea of the mantra. The vibrations and sounds of the mantra are considered extremely important, and thus reverberations of the sound are supposed to awaken the prana or spiritual life force and even stimulate chakras.  (It can be uttered, whispered or thought without the tongue touching the sides of the mouth, thinking only the mantra, opening the central column through relaxed breathing, the head tilted slightly back) Essentially, Mantra Japa means repetition of mantra, and has become an established practice of all Hindu streams, from the various Yoga to Tantra. It involves repetition of a mantra over and over again, usually in cycles of auspicious numbers (in multiples of three), the most popular being 108. For this reason, Hindu malas (bead necklaces) developed, containing 108 beads and a head bead (sometimes referred to as the ‘meru‘, or ‘guru‘ bead).

Indo-Iranian *mantra is preserved in Avestan manthra, effectively meaning “word” but with far-reaching implications: Manthras are inherently “true” (aša), and the proper recitation of them brings about (realizes) what is inherently true in them. It may then be said that manthras are both an expression of being and “right working” and the recitation of them is crucial to the maintenance of order and being. (See also: Avestan aša- and Vedic ṛtá-)Indo-Iranian *sātyas mantras (Yasna 31.6: haiθīm mathrem) thus “does not simply mean ‘true Word’ but formulated thought which is in conformity with the reality’ or ‘poetic (religious) formula with inherent fulfillment (realization).'”

In the buddhic system of thought all sounds are said to originate from “a” — which is the short a sound in father. For esoteric Buddhism “a” has a special function because it is associated with Shunyata or the idea that no thing exists in its own right, but is contingent upon causes and conditions. (See Dependent origination) In Sanskrit “a” is a prefix which changes the meaning of a word into its opposite, so “vidya” is understanding, and “avidya” is ignorance (the same arrangement is also found in many Greek words, like e.g. “atheism” vs. “theism” and “apathy” vs. “pathos”).

Probably the most famous mantra of Buddhism is Om mani padme hum (Chn. 唵嘛呢叭咪吽, pinyin Ǎn Má Ní Bā Mī Hōng ), the six syllable mantra of the Bodhisattva of compassion Avalokiteshvara (Tibetan: Chenrezig, Chinese: Guanyin). This mantra is particularly associated with the four-armed Shadakshari form of Avalokiteshvara. The Dalai Lama is said to be an incarnation of Avalokiteshvara, and so the mantra is especially revered by his devotees.*OM*

In the Sikh religion, a mantar or mantra is a Shabad (Word or hymn) from Gurbani to concentrate the mind on God and the message of the Ten Gurus. Mantras have two components of primary importance – Meaning and Sound. First is the actual meaning of the word or words and the second is the effective sound vibration. For the mantra to be effective, great emphasis is put on correct pronunciation and the level of concentration of the mind on the meaning of the word or words that are recited.Due to this emphasis, some care has to be taken regarding the place and surrounding in which the mantras are recited; the way in which these are delivered – ie, a loud; quietly; in a group; with music; without music; etc. The purpose of mantras is to deliver the mind from illusion and material inclinations and to bring concentration and focus to the mind

Alaya Consciousness: The Method of Hearing is in keeping with the fundamental principle that if one sense organ is intensely concentrated, all the other five sense organs including the Mind will also be held still automatically.  When the six sense organs are simultaneously held in concentration, there´ll be every pure thought in succession.  “Hearing” within, hearing one´s Nature becomes the Supreme Path.  When reciting, gather your thoughts together. Recitation originates in the mind and is channelled through the mouth chakra, each phrase, each word, clearly enunciated listening clearly, impressing the words in your mind.  If the faculty of hearing is under control, the other faculties are also held in check and annot chase after external dusts.  As a result, one-pointedness of mind is swiftly achieved.

(I hear OM over Time & Space chanted  by buddhists to begin the Annual Spiritual Fast, end Feruary)

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.


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.


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:

  1. The A sound refers to the gross world.

  2. The U part refers to the subtle realm.

  3. The M refers to the causal plane, out of which the gross and subtle emerge.

  4. 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:


  1. 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.

  2. 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.

  3. 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.

  4. 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.)


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:

  1. The “A” sound refers to the waking state of consciousness.

  2. The “U” part refers to the dreaming state of consciousness.

  3. The “M” refers to the deep sleep state of consciousness.

  4. 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.

  1. 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.

  2. 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.

  3. 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.

  4. 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.


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:

  1. The “A” sound refers to the conscious level of mental functioning.

  2. The “U” part refers to the unconscious level of mind.

  3. The “M” refers to the subconscious level, the storage place of mind.

  4. 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.

  1. 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.

  2. 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.

  3. 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.

  4. 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.


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 
Levels of 
Levels of 
A Vaishvanara Waking Conscious Gross
U Taijasa Dreaming Unconscious Subtle
M Prajna Deep Sleep Subconscious Causal
Silence Turiya / 
Turiya / 
Consciousness / 
Self / Atman

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@gmail.com> 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

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.

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.

 Please read Naada Bindu Upnishada.

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.


About dhavalrajgeera

Physician who is providing free service to the needy since 1971. Rajendra M. Trivedi, M.D. who is Yoga East Medical Advisor www.yogaeast.net/index.htm http://www.yogaeast.net/index.htm Graduated in 1968 from B. J. Medical College, Amadavad, India. Post Graduate training in Neurological Surgery from Charles University in Czechoslovakia. 1969 - 71. and received Czechoslovakian Government Scholarship. Completed training at the Cambridge Hospital and Harvard University in Psychiatry. Rajendra M. trivedi is an Attending Psychiatrist at Baldpate Hospital. He is the Medical Director of CCA and Pain Center in Stoneham, MA where he has been serving the community since 1971 as a Physician. OTHER AFFILIATIONS: Lifer of APA - American Psychiatrist Association Senior Physician and Volunteer with Massachusetts Medical Society and a Deligate of the Middlesex District. www.massmed.org Patron member of AAPI - American Association of PHYSICIANS OF INDIA. LIFE MEMBER OF IMANE - Indian Medical Association of New England. Member of the Board of Advisors "SAHELI, Boston,MA. www.saheliboston.org/About1/A_Board Dr. Trivedi is working closely with the Perkin's School for the Blind. www.perkins.org. Dr. Trivedi is a Life member and Honorary Volunteer for the Fund Raising Contact for North America of BPA - Blind People Association of Amadavad, India. www.bpaindia.org Dr.Trivedi is the Medical Advisor for Yoga East since 1993. He is a Physician who started Health Screening and Consultation At Shri Dwarkami Clinic in Billerica, MA. https://www.dwarkamai.com/health-and-wellness

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