APTI UTKARSA MITI AUM
AUM and the States of Consciousness
The Mandukya Upanishad details the four states of consciousness that are
embodied by the syllable AUM:
A (Apti/obtaining): Represents the waking state of consciousness.
U (Utkarsa/exaltation): Represents the dreaming state.
M (Miti/erecting or Apīti/annihilation): Represents the deep sleep state.
The silent fourth (Turiya): The silence that follows the M represents the
fourth, transcendental state that underlies the others.
The world’s first sound is AUM.
2 MANDUKYA UPANISHAD
Invocation
ॐ भद्रं कर्वौमिः शरगुयाम देवा: मद्र प्येमान्तभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः ।
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तारच्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om! Bhadram karnebhih s'rnuyāma devāh
bhadram pasyemākṣabhiryajatrāh
sthirairangaistushtuvam sastanūbhir
vyaśema devahitam yadāyuh
svasti na indro vriddhaśravāh
svasti nah pūṣhā viśvavedāh
svasti nastārkṣyo ariṣtanemih
svasti no brihaspatirdadhātu
Om śāntih; śāntih; śāntih
"Om. Shining Ones! May we hear through our ears what is auspicious; Ye, fit
to be worshipped! May we see with our eyes what is auspicious; May we,
endowed with body strong with limbs, offering praise, complete the full
span of life bestowed upon us by the divine beings; May Indra, of enhanced
fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious
unto us; May Tarkshya, who is the destroyer of all evils, be auspicious
unto us; May Brihaspati bestow upon us auspiciousness!
Om. Peace! Peace! Peace!
ॐ ओ्रोमिव्येतदन्रमिद सवं तस्योपव्याख्यानं मुत मवद्भविष्यदिति सर्वमोद्टार एव
। यचान्यत् त्रकालातीतं तदप्योदार एव ॥१॥
omityetadakṣaramidaṃ sarvaṃ, tasyopavyākhyānaṃ, bhūtaṃ bhavadbhaviṣyaditi
sarvamoṅkāra eva; yaccānyat trikālātītaṃ tadapyoṅkāra eva. || 1 ||
OM! – This Imperishable Word is the whole of this visible universe. Its
explanation is as follows: What has become, what is becoming, what will
become, – verily, all of this is OM. And what is beyond these three states
of the world of time, – that too, verily, is OM. (1)
सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २॥
sarvaṁ hy etad brahma, ayam ātmā brahma, so'yam ātmā catuṣ-pāt. || 2 ||
All this, verily, is Brahman. The Self is Brahman. This Self has four
quarters. (2)
जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः
पादः ॥३॥
jāgarita sthāno bahiṣ-prajñaḥ saptāṅga ekonaviṁśati-mukhaḥ sthūla-bhug
vaiśvānaraḥ prathamaḥ pādah. || 3 ||
The first quarter is Vaiśvānara. Its field is the waking state. Its
consciousness is outward turned. It is seven-limbed and nineteen-mouthed.
It enjoys gross objects. (3)
Vaisvanara is described as this material universe which resulted from that
original desire to experience worldly knowledge.
The seven limbs being :- heaven=head, sun=eye, air=vital force,
space=middle part, water=bladder, earth=two feet, fire= mouth.
The nineteen mouths (gates of experiences) being :- five senses, five
organs of action, vital force (consisting of five forms of breath),
mind, intellect, ego and thoughts.
Vaiśvānara (वैश्वानर).—I. i. e. viśva -nara + a, adj. Relating to, fit for,
etc., all men. Ii. m. 1. Agni, fire, . The general consciousness,
[Vedāntasāra, (in my Chrestomathy; IT IS THE BRAHMAM.
Now one may know the ancient wisdom for starting the world’s first word NOT
AS AUM, BUT AS AGNI @ VAISVANARA @BRAHMAM COMPRISED AS 4 STATUS
CONSCIOUSNESS.
All of these represent the means of experiencing the satisfaction of
material desire. The universe is the material of desire, AUM is desire.
This form of "Self" described as consisting of limbs and mouths is to
enable our interaction with the universe as the means of fulfilling desire.
The ultimate meaning is that the being in the "waking state" relies on
his senses. Mans desires are to feed and satisfy his senses.
स्वप्नस्थानोऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो
द्वितीयः पादः ॥४॥
svapna-sthāno'ntaḥ-prajñaḥ saptāṅga ekonavimśati-mukhaḥ pravivikta-bhuk
taijaso dvītiyaḥ pādah. || 4 ||
The second quarter is taijasa. Its field is the dream state. Its
consciousness is inward turned. It is seven-limbed and nineteen-mouthed. It
enjoys subtle objects. (4)
Taijasa (Sanskrit: तैजस), which means endowed with light, is one of the
many different levels of existence which the Jiva experiences due to the
activity of Maya; it is the second of the three stages of consciousness
that are part of the individual order of the Jiva. The three stages of
consciousness are – 1) Vishva or Vaisvanara or the waking stage
characterized by the individual gross body or sthula-sarira, 2) Taijasa or
the dream consciousness which has the subtle body or suksma-sarira as its
object, and 3) Pragyana or the deep sleep consciousness which is the
unified undifferentiated consciousness or pragyanaaghana and the
characteristic of the blissful causal body, the ultimate experience of
Brahman
यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ।
सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः
प्राज्ञस्तृतीयः पादः ॥५॥
yatra supto na kaṁ cana kāmaṁ kāmayate na kaṁ cana svapnam paśyati tat
suṣuptam,
suṣupta-sthāna ekī-bhūtaḥ prajñānā-ghana evānanda-mayo hy ānanda-bhuk
ceto-mukhaḥ prājñas tṛtīyaḥ pādah. || 5 ||
The third quarter is prājña, where one asleep neither desires anything nor
beholds any dream: that is deep sleep. In this field of dreamless sleep,
one becomes undivided, an undifferentiated mass of consciousness,
consisting of bliss and feeding on bliss. His mouth is consciousness. (5)
एष सर्वेश्वरः एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि
भूतानाम् ॥६॥
eṣa sarveśvaraḥ eṣa sarvajñaḥ, eṣo'ntāryami, eṣa yoniḥ sarvasya
prabhavāpyayau hi bhūtānām. || 6 ||
This is the Lord of All; the Omniscient; the Indwelling Controller; the
Source of All. This is the beginning and end of all beings. (6)
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं
नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं
अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं
मन्यन्ते स आत्मा स विज्ञेयः ॥७॥
nāntaḥ-prajñam, na bahiṣ prajñam, nobhayataḥ-prajñam na prajnañā-ghanam, na
prajñam, nāprajñam;
adṛṣtam, avyavahārayam, agrāhyam, alakṣaṇam, acintyam, avyapadeśyam,
ekātma-pratyaya-sāram, prapañcopaśamam, śāntam, śivam, advaitam, caturtham
manyante, sa ātmā, sa vijñeyaḥ. || 7 ||
That is known as the fourth quarter: neither inward-turned nor
outward-turned consciousness, nor the two together; not an undifferentiated
mass of consciousness; neither knowing, nor unknowing; invisible,
ineffable, intangible, devoid of characteristics, inconceivable,
indefinable, its sole essence being the consciousness of its own Self; the
coming to rest of all relative existence; utterly quiet; peaceful;
blissful: without a second: this is the Ātman, the Self; this is to be
realized. (7)
सोऽयमात्माध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो
मकार इति ॥८॥
so'yam ātmādhyakṣaram auṁkaro'dhimātram pādā mātrā mātrāś ca pādā akāra
ukāra makāra iti. || 8 ||
This identical Ātman, or Self, in the realm of sound is the syllable OM,
the above described four quarters of the Self being identical with the
components of the syllable, and the components of the syllable being
identical with the four quarters of the Self. The components of the
Syllable are A, U, M. (8)
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद् वाऽऽप्नोति ह वै
सर्वान् कामानादिश्च भवति य एवं वेद ॥९॥
jāgarita-sthāno vaiśvānaro'kāraḥ prathamā mātrā'pter ādimattvād vā'pnoti ha
vai sarvān kāmān ādiś ca bhavati ya evaṁ veda. || 9 ||
Vaiśvānara, whose field is the waking state, is the first sound, A, because
this encompasses all, and because it is the first. He who knows thus,
encompasses all desirable objects; he becomes the first. (9)
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षात् उभयत्वाद्वोत्कर्षति ह वै
ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद ॥१०॥
svapna-sthānas taijasa ukāro dvitīyā mātrotkarṣāt ubhayatvādvotkarṣati ha
vai jñāna-saṁtatiṁ samānaś ca bhavati nāsyābrahma-vit-kule bhavati ya evam
veda. || 10 ||
Taijasa, whose field is the dream state, is the second sound, U, because
this is an excellence, and contains the qualities of the other two. He who
knows thus, exalts the flow of knowledge and becomes equalised; in his
family there will be born no one ignorant of Brahman. (10)
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं
सर्वमपीतिश्च भवति य एवं वेद ॥११॥
suṣupta-sthānaḥ prājño makāras tṛtīya mātrā miter apīter vā minoti ha vā
idaṁ sarvam apītiś ca bhavati ya evaṁ veda. || 11 ||
Prājña, whose field is deep sleep, is the third sound, M, because this is
the measure, and that into which all enters. He who knows thus, measures
all and becomes all. (11)
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव
संविशत्यात्मनाऽऽत्मानं य एवं वेद ॥१२॥
amātraś caturtho'vyavahāryaḥ prapañcopaśamaḥ sivo'dvaita evam auṁkāra
ātmaiva, saṁviśaty ātmanā'tmānaṁ ya evaṁ veda ya evaṁ veda. || 12 ||
The fourth is soundless: unutterable, a quieting down of all relative
manifestations, blissful, peaceful, non-dual. Thus, OM is the Ātman,
verily. He who knows thus, merges his self in the Self; – yea, he who knows
thus. (12)
ॐ शान्तिः शान्तिः शान्तिः ।
Om śantih; śantih; śantih
Om Peace! Peace! Peace!
3 According to Rig Veda 1.164.39, only AUM knowers sit in peace and
concord, AUM is the name of supreme Lord. According to Chandogya
Upanishads, the essence of all beings is the earth. The essence of the
earth is water. The essence of water is plant. The essence of plant is is
man. The essence of man is speech. The essence of speech is Rig Veda. The
essence of Rig Veda is Sama Veda. The essence of Sama Veda is AUM.
According to Yoga Sutras of Patanjali, the AUM comes from the disappearance
of the obstacles and AUM is supreme name of God. According to Mundaka
Upanishad, AUM is the bridge to immorality. The syllable is the means to
knowing the self and Brahman which is used to introspect and reflect the
personality of the self. From the Kathopnishad , whosoever knows all this
syllable obtains all that he desires. According to Mandukya Upanishad, “AUM
is a bow, the arrow is the self and Brahman (Absolute Reality) is said to
be the mark. According to Manu Smriti 11.266, the threefold knowledge is
based on the AUMKARA, it (AUM) is another triple Veda, he knows that AUM is
truly learned in the Veda. According to Brihadaranyaha Upanishad, “through
AUM, one knows what is to be known. One can achieve peace and tranquility
by the resonance sound of AUM. According to Svetasvatara Upanishad, the
self has to be seized in the body by means of syllable AUM. By making one’s
body the lower friction stick and the syllable AUM the upper friction
stick, by practising the friction of Meditation one may see the hidden God
as it were. Katha Upanishad characterizes knowledge and Wisdom as the
pursuit of achieving goodness in life. The Maitrayania Upanishad in sixth
Prapathakas (lesson) describe the meaning and significance of Om. The text
asserts that Om represents Brahman-Atman. The three roots of the syllable,
states the Maitri Upanishad, are A + U + M.
The sound is the body of Soul, and it repeatedly manifests in three: as
gender-endowed body - feminine, masculine, neuter; as light-endowed body-
Agni, Vaya and Aditya; as deity endowed body - Brahma, Rudra and Vishnu; as
mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniy as
knowledge-endowed body - Rig, Saman and Yajur as world endowed body - Bhūr,
Bhuvaḥ and Svaḥ; as time-endowed body - Past, Present and Future; as
heat-endowed body - Breath, Fire and Sun; as growth-endowed body - Food,
Water and Moon; as thought-endowed body - intellect, mind and pysche.
Brahman exists in two forms - the material form, and the immaterial
formless. The material form is changing, unreal. The immaterial formless
isn't changing, real. The immortal formless is truth, the truth is the
Brahman, the Brahman is the light, the light is the Sun which is the
syllable Om as the Self. The world is Om, its light is Sun, and the Sun is
also the light of the syllable Om, asserts the Upanishad. Meditating on Om,
is acknowledging and meditating on the Brahman-Atman (Soul, Self)
The sound AUM created vibration in the body activates all the
Chakras present in the body. It establishes connection with the GOD. The
GOD originates from the three words- G means Generative powers, O means
Operative powers and D means Destructive powers. AUM represents Brahamans.
Brahamans have three qualities- Satya- immortality, Chitta consciousness
and Anand- bliss body. The sound of AUM exerts their influence by means of
vibrations. The different syllables have different vibration patterns which
affect different parts of the body. Each syllable resonates with certain
organ or part of the body. For example, by chanting “aaaaaaaa” , one can
feel the sensation and resonance of nervous system in the stomach and chest
region. Chanting “ooooooo” creates sensations in throat and chest region
and resonates with them. Similarly, chanting “mmmmm” resonates with the
nasal cavity as well as brain region. When the mantra AUM chant altogether,
it sequentially activates the stomach, spinal cord, throat, nasal and brain
regions. The energy moves from the abdomen all the way up to the brain,
thereby channelizing energy and activating the spinal cord and brain. In
this it activates all the Chakras present in the body and benefitted the
body physically, mentally and spiritually.
5 The Om symbol ‘ॐ’ is a cursive ligature in Devanagari, combining अ
(a), उ (u), and the Chandra Bindu (ँ, or ṃ). This icon symbolizes the sound
of Om and has become an unofficial logo of yoga. You can often see it on
t-shirts, mats, paintings, yoga or meditation, studio walls, and even as
tattoos on many yogis. Many spell it as ‘aum’, and the letters ‘a’ and ‘u’
make a sound of ‘o’ in Sanskrit. Om (ओम्).—This sound is a combination of
the three letters-A, U and M. The A—sound signifies Viṣṇu, the U-sound
signifies Śiva and the M—sound signifies Brahmā.
"akāro viṣṇuruddiṣṭa ukārastu maheśvaraḥ / makārastu smṛto brahmā
praṇavastu trayātmakaḥ // (vāyu purāṇa)."
The sound "Om" is called "Praṇava" or "Brahman." All mantras begin with the
sound 'Om'. Because of its sacredness, Śūdras and other low-caste people
are not allowed to utter it or to hear it. They may pronounce it only as
"Aum." This sound includes all that has happened and all that is to happen.
(Māṇḍūkyopaniṣad).
6 Thus, “A”na, “U”na and “m”nna forms the original sound in the
beginning and still heard in the space. And the Brahman was the
Brahmanspati as late as 1600 AD. Till Mahabhartham and Puranas one can
check that there is no suklambaratharam at all including Kamba Ramayanam
and Tirukkural apart from any sangam literatures. The symbal OM or AUM in
Sanskrit if changed in graphics would tend to become modern Pillayar. K
Rajaram IRS 27825
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