Mapping The Universe With The Aum Syllable
The Mandukya Upanishad maps out the entire range of the ex- - perience of life in the sound of m,the Pranava Mantra. It sketches the mystery of Brahmn, Pure sciousness, in twelve short verses juxtaposing the four states of sciousness with the syllable Aum alludes to how this sound-syllable responds to each of those states. The opening aphorism sets the tone an enquiry into the cause of this cereal-temporal world, by asserting the Aum principle lies at the root of only the manifest universe, but is at heart of the cosmic rhythm itself. ile establishingAum as the sonic asure of the universe, the Mandukya noshed equates it with the "fourced" Atman. A description of the four stages of asciousness defines the Atman as jagrat or waking-state; the swans ream-state, sushupti or sleep-state and turiya, the fourth, transcendentstate. Analysis of the Self as Consciousness begins with the immediacy of sense-perceptions felt in the jag rat or waking-state where all of us are alive to the body and visible world. Vaishvanara or waking-consciousness, makes us aware of and respond to the external, as we go about our daily lives, operating through 'seven limbs' and 'nineteen mouths'-thefivejnanendriyas, five karmendriyas, five pranas and four inner faculties of mana’s, buddhi, ahankara and chitta. Taigas is the second aspect of the Self, the dream consciousness, which interiorises the external world within the mind. Mind creates an entire world of its own, coming alive with the same intensity as one was feeling the external world earlier in the waking-state. This dream-state could be triggered as a result of unfulfilled des res or by tapping into a subtle realm inadvertently, but the dream-state is as real to the dreamer as is the waking-state to a person awake. The Mandukya Upanisahd indicates that the mind is active in both these states. When themind has withdrawn itself completely, arises the sushupti state of deep sleep. This prajna-ghanah, where there is no external or subtle movement of mind, induces a happiness greater than the one obtained through the senses. Ananda, bliss of deep sleep, is a causal state where one is not distracted by desires, a state enjoyed momentarily by each of us in sleep, and we wake up refreshed and energised The Mandukya urges the seeker to refine his consciousness in such a way as to summon up this blissful state at will, through yogic sadhana. Turiya is the fourth state of consciousness wherein thought itself has found its source and has gotabsorbed in it-and the knower and theknown become one. The Mandukya corresponds the turiya state of pure consciousness withe syllable Aum, the primordial Souof Silence. It then breaks up the syllable Aum into the three mantras oA, Uand M, with the letter 'A' corresponding to the waking-state ofconsciousness, the letter 'U' to the dream-state and the letter 'M' to the deep sleep-state. The fourth letter andstate is the sound of Aum itself, from which the manifest universe has bursforth, Sphuta, the frequency at whichPrimalEnergy resonates, into whichall sounds of the world get absorbed. When sounds merge into pranava, Atman alone remains.
DISCLAIMER:
The views expressed in the Article above are Pranav Khullar kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Pranav Khullar Speaking Tree , Times of India
Mapping The Universe With The Aum Syllable
The Mandukya Upanishad maps out the entire range of the ex- - perience of life in the sound of m,the Pranava Mantra. It sketches the mystery of Brahmn, Pure sciousness, in twelve short verses juxtaposing the four states of sciousness with the syllable Aum alludes to how this sound-syllable responds to each of those states. The opening aphorism sets the tone an enquiry into the cause of this cereal-temporal world, by asserting the Aum principle lies at the root of only the manifest universe, but is at heart of the cosmic rhythm itself. ile establishingAum as the sonic asure of the universe, the Mandukya noshed equates it with the "fourced" Atman. A description of the four stages of asciousness defines the Atman as jagrat or waking-state; the swans ream-state, sushupti or sleep-state and turiya, the fourth, transcendentstate. Analysis of the Self as Consciousness begins with the immediacy of sense-perceptions felt in the jag rat or waking-state where all of us are alive to the body and visible world. Vaishvanara or waking-consciousness, makes us aware of and respond to the external, as we go about our daily lives, operating through 'seven limbs' and 'nineteen mouths'-thefivejnanendriyas, five karmendriyas, five pranas and four inner faculties of mana’s, buddhi, ahankara and chitta. Taigas is the second aspect of the Self, the dream consciousness, which interiorises the external world within the mind. Mind creates an entire world of its own, coming alive with the same intensity as one was feeling the external world earlier in the waking-state. This dream-state could be triggered as a result of unfulfilled des res or by tapping into a subtle realm inadvertently, but the dream-state is as real to the dreamer as is the waking-state to a person awake. The Mandukya Upanisahd indicates that the mind is active in both these states. When themind has withdrawn itself completely, arises the sushupti state of deep sleep. This prajna-ghanah, where there is no external or subtle movement of mind, induces a happiness greater than the one obtained through the senses. Ananda, bliss of deep sleep, is a causal state where one is not distracted by desires, a state enjoyed momentarily by each of us in sleep, and we wake up refreshed and energised The Mandukya urges the seeker to refine his consciousness in such a way as to summon up this blissful state at will, through yogic sadhana. Turiya is the fourth state of consciousness wherein thought itself has found its source and has gotabsorbed in it-and the knower and theknown become one. The Mandukya corresponds the turiya state of pure consciousness withe syllable Aum, the primordial Souof Silence. It then breaks up the syllable Aum into the three mantras oA, Uand M, with the letter 'A' corresponding to the waking-state ofconsciousness, the letter 'U' to the dream-state and the letter 'M' to the deep sleep-state. The fourth letter andstate is the sound of Aum itself, from which the manifest universe has bursforth, Sphuta, the frequency at whichPrimalEnergy resonates, into whichall sounds of the world get absorbed. When sounds merge into pranava, Atman alone remains.
DISCLAIMER:
The views expressed in the Article above are Pranav Khullar kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Pranav Khullar Speaking Tree , Times of India