om / omkara
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Because the impersonalists are very much afraid of addressing the Supreme Lord Kṛṣṇa by His innumerable names, they prefer to vibrate the transcendental sound omkāra. But they do not realize that omkāra is the sound representat The light of the sun and the moon is also originally emanating from the brahmajyoti, which is the impersonal effulgence of the Lord. Similarly pranava or the omkara transcendental sound used in the beginning of every Vedic hymn to address the Supreme Lord also emanates from Him. Because the impersonalists are very much afraid of addressing the Supreme Lord Krsna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krsna. The jurisdiction of Krsna consciousness extends everywhere, and one who knows Krsna consciousness is blessed. Those who do not know Krsna are in illusion, and so knowledge of Krsna is liberation, and ignorance of Him is bondage.
(More...) Imported quote 15673 The principal word in the Vedas, Pranava Omkara, is the sound representation of the Supreme Lord. Therefore Omkara should be taken as the sound Supreme. Sankara has falsely preached Tatvamasi as the Supreme vibration in the Vedas, instead of Omkara. Omkara is the reservoir of all the energies of the Supreme Lord. The accent on the word Tatvamasi by Sankara, as the Supreme vibration of the Vedas, is wrong, because this word Tatvamasi is a secondary word only. This word suggests only a partial representation of the Vedas. In the Bhagavad Gita the Lord has in many places given importance to Omkara. The importance of Omkara is mentioned in the Eighth Chapter, 13th verse, Ninth Chapter, 17th verse, and Seventeenth Chapter, 23rd verse. Similarly, the importance of Omkara is stated in the Atharva Veda. Similarly, we get the importance of Omkara vibration in the Mandukya Upanishad.
(More...) So far as Omkara Pranava is concerned, He is considered the sound incarnation of the Supreme Personality of Godhead; as such Omkara is eternal, unlimited, transcendental, supreme, and indestructible. He is the beginningless, and He is the beginning, middle and end. When one understands the Omkara as such, then he becomes immortal. One should know Omkara as a representation of the Supreme situated in everyone's heart. Anyone who understands Omkara and Vishnu as one and the same and all-pervading, never laments in the material world, nor does he remain anymore as a Sudra.
(More...) Although He (Omkara) has no material Form, He is unlimitedly expanded, and has unlimited Form. By understanding the Omkara one can become free from the duality of the material world and be placed in Absolute Knowledge. Therefore, Omkara is the most auspicious representation of the Supreme Lord. Such is the description of the Mandukya Upanishad. One should not foolishly interpret such a description of the Upanishad, and say that because the Supreme Personality of Godhead "cannot" appear Himself in this material world in His own Form, therefore the sound representation Omkara is here. By such a false interpretation, Omkara comes to be considered as something material, and the eulogizing of Omkara is misunderstood as simply an exhibition of His value. Actually, Omkara is as good as other incarnations of the Supreme Lord.
(More...) The Lord has innumerable incarnations, and Omkara is one of them, as an incarnation of the alphabet. As stated in the Bhagavad Gita [9.17]: "Amongst the letters I am Omkara". This means that Omkara is non-different from Krishna-that is the right interpretation. The impersonalist, however, gives more importance to the Omkara than to the Personality of Godhead, Krishna. In fact, however, any representational incarnation of the Supreme Lord is non-different from Him. Such an incarnation or representation is as good spiritually as the Supreme Lord. Omkara is therefore the ultimate representation of all the Vedas. The Vedic Mantras or hymns have transcendental value because they are prefixed by the pronoun Omkara. The Vaishnavas, however, interpret Omkara as follows: By the letter O, Krishna the Supreme Personality of Godhead is indicated; by the letter U, Krishna's eternal consort Srimati Radharani is indicated; and by the letter M, the eternal servitor of the Supreme Lord, the living entity, is indicated. Sankara has not given so much importance to the Omkara. It is found, however, in the Vedas and in the Ramayana and in the Puranas and in the Mahabarata, from the beginning to the end, and in the middle-everywhere. Thus the glories of the Supreme Lord, the Supreme Personality of Godhead, are declared.
(More...) The acarya is a veritable transcendental repository of spiritual knowledge and thoughts. His association is like touchstone, enlightening everyone he meets via the touch of transcendental sound vibration, which enters and purifies the heart of every true seeker who practically sees with his own eyes that every action of the acarya is a manifestation of his divine knowledge and teachings, an example for all to follow. Such a veritable king should be approached with great caution, for Sri Krsna Himself has said, acaryam mam vijaniyat. The acarya is My very self. Just as the ambassador is given equal reception as the president he represents, so the spiritual master is to be received like Krsna because he is thinking, speaking and acting on behalf of the Lord. He is doing what the Lord Himself would do for us if we were able to see Him with our spiritually blind eyes. We cannot reach the Lord in the heart, so He has come out and manifested Himself as guru, the external manifestation of Paramatma, the Lord in the heart. And because He is in contact with Paramatma, who is everywhere in full knowledge of everything, there is nothing which is secret for the acarya. The acarya may know whatever he may need or choose to know at any given second. As Vyasa was tri-kala-jna, or able to perceive time in all three phases-past, present and future-so the acarya has this power. Therefore it is said, sarva-devamayo guruh: he is the sum total of all the demigods. If one worships the acarya, then he has fulfilled all his commitments to all the demigods. The acarya is a veritable repository of all strength, fame, knowledge, beauty, and wealth. He is unrivalled in the worlds and should be approached with only the utmost respect and veneration. Verily it is said that when one stands before the spiritual master he should think himself a total fool. Further it is stated that one must never be envious of the acarya, for it is enviousness of Krsna. If the ambassador is insulted, the president is insulted, therefore envy is an offense at the lotus feet of the spiritual master, which is known as Vaisnava-aparadha. Such an offense causes havoc on the progressive path back to Godhead. One should strictly avoid it. The acarya should be approached in a humble frame of mind (pariprasnena sevaya), with an innocent and inquisitive mind and a humble service attitude, because this is the only method and combination which endears the guru to enlighten the disciple with transcendental knowledge. It is this knowledge we must obtain to transcend the material world.
(More...) Imported quote 15688 Pranava or Omkara is the divine substance of all the Vedas. Omkara is explained further in the Gayatri Mantra, as exactly explained in the Srimad Bhagwatam. There are four verses in this connection. These verses are explained to Brahma, and Brahma explained them again to Narada, and Narada explained them to Vyasa. Therefore the purport of the verses in the Srimad Bhagwatam comes down in disciplic succession. It is not that anyone and everyone can make his own commentary on the Vedanta Sutra foolishly, and mislead the readers. Anyone who wants to understand Vedanta Sutra must read Srimad Bhagwatam carefully. Under the instruction of Narada Muni, Vyasadeva compiled Srimad Bhagwatam with the purpose of explaining the Vedanta Sutra codes. Vedanta Sutra was written before Bhagwatam. After hearing from Narada Muni, Vyasadeva commentated on the Vedanta Sutra. By writing Srimad Bhagwatam He collected all the essence of the Upanishads, the purpose of which was explained also in the Vedanta Sutra. Srimad Bhagwatam is therefore the essence of all Vedic knowledge. That which is stated in the Upanishads and stated in the Vedanta Sutra is explained very nicely in the Srimad Bhagwatam.
(More...) Imported quote 15741 Pranava or Omkara is the chief indication of Vedic hymns, and Omkara is considered as the sound Form of the Supreme Lord. From Omkara, all Vedic hymns have emanated, and the world has also emanated from the Omkara sound. The world Tatvamasi, picked up from the Vedic hymns, is not the chief word, but it is an explanation of the constitutional position of the living entity. The meaning of this Tatvamasi is that the living entity is a spiritual particle of the Supreme spirit; but this is not the chief motif of the Vedanta or Vedic literature. The chief sound representation of the Supreme is Omkara.
(More...) Imported quote 22368 OM 3) What is the real meaning of Omkara? It is explained clearly in the twenty-first chapter of the Teachings of Lord Caitanya that the sound representation of Omkara is non-different than Krsna. Omkara is one of Krsna's innumerable incarnations and as such Omkara is completely transcendental. The impersonalist, however, has a tendency to place more emphasis on Omkara and less on the Personality of Godhead, Sri Krsna. Lord Caitanya appeared specifically to teach personal love of God through the chanting of the supreme Name of Krsna. For purification we need concern ourselves with no other teachings than those of Lord Caitanya; and what He taught was that in this Age of Kali there is no other way to achieve God-realization than by chanting the Holy Names Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. Omkara is there, and one may chant Omkara and achieve impersonal realization. But we are Vaisnavas and we are seeking the supreme perfection. Therefore we are chanting the supreme Name-Krsna. My dear Nandarani,
Imported quote 24222 In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate om and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. Lord Krsna explains that Brahman, although one without a second, has different manifestations and features. For the impersonalists, the syllable om is identical with Brahman. Krsna here explains the impersonal Brahman in which the renounced order of sages enter.
(More...) In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate om and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman's features. This practice is very essential for the student's advancement in spiritual life, but at the moment such brahmacari (unmarried celibate) life is not at all possible. The social construction of the world has changed so much that there is no possibility of one's practicing celibacy from the beginning of student life. Throughout the world there are many institutions for different departments of knowledge, but there is no recognized institution where students can be educated in the brahmacari principles. Unless one practices celibacy, advancement in spiritual life is very difficult. Therefore Lord Caitanya has announced, according to the scriptural injunctions for this age of Kali, that no process of realizing the Supreme is possible except the chanting of the holy name of Lord Krsna: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
(More...) "Persons learned in the Vedas, who utter omkara and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation. The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga." (Bg. 8.11-12) In the yoga system this process is called pratyahara, which means, in technical language, "the opposite." Now the eyes are engaged in seeing worldly beauty, so one has to withdraw them enjoying that beauty and concentrate on seeing beauty inside. That is called pratyahara. Similarly, one has to hear the omkara sound from within.
(More...) Oṁkāra is the seed of all transcendental sound and it is only the transcendental sound which can bring about the desired change of the mind and the senses. After sitting in the above manner, make the mind remember the three transcendental letters [A.U.M.], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.
(More...) Omkara or the pranava is the seed of transcendental realization, and it is composed of three transcendental letters A.U.M. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is a way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Omkara is the seed of all transcendental sound, and it is the transcendental sound only which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gita, the pranava or omkara has been accepted as the direct literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the pranava or omkara. This omkara is a note of address, such as, "O my Lord," just as "om hari om" means "O my Lord, the Supreme Personality of Godhead." As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is omkara. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the pranava omkara within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to be understood by the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees, however, directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in that impersonality to train the mind to make further progress.
(More...) The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. Foolish persons, bewildered by the external energy of Visnu, do not know that the ultimate goal of the progressive search after happiness is to get into touch directly with Lord Visnu, the Personality of Godhead. Visnu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of Visnu-tattva is Govinda or Lord Krsna, the supreme cause of all causes. Therefore, thinking of Visnu or meditation upon the transcendental form of Visnu, specifically upon Lord Krsna, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the pranava omkara up to the limbs of the personal body of Visnu would not have been recommended by Sukadeva Gosvami for the attainment of complete spiritual perfection. The Visnu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as it is wrongly interpreted by a class of men with a poor fund of knowledge, but they are different spiritual centers of meditation on the transcendental limbs of the body of Visnu. The worshipable deity in the temple of Visnu is identical with Lord Visnu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Visnu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon pranava omkara or the limbs of the body of Visnu, as recommended herein by Sukadeva Gosvami, the great authority. The common man can benefit more by meditating on the form of Visnu in the temple than on the omkara, the spiritual combination of A.U.M. as explained before. There is no difference between omkara and the forms of Visnu, but persons who are unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Visnu and that of omkara. Here it is indicated that the Visnu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Visnu than on impersonal omkara, as the latter process is more difficult than the former.
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