Completion

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Here are the second few images of an ancient text, and the loose English explanation by Gurudev, on the Gayatri Mantra. Feel free to download these particular images so that you can enlarge them for easier reading.  NB; the first image must be read in conjunction with the last image from last week, as there is a rollover of explanation on 'dhimahi'.

Further Illumination

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Here are the first few images of an ancient text, and the loose English explanation by Gurudev, on the Gayatri Mantra. Feel free to download these particular images so that you can enlarge them for easier reading.

Shine On

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Finally let us understand just a little more.

The mantra as it stands obviously invokes the Lord Sun and pleads to Him to illumine the intellect of the seeker. Clearly, the actual sun cannot do this; we must understand that in our inner life, the sun represents the illuminator of all experiences, the Aatman. This pure consciousness in us, around which the matter envelopments function - just as the solar system operates around the sun - is being invoked to shine ever brighter within our intellect.

If the sun were not there, all life would be impossible. Without the Aatman, all matter envelopments would be but inert and dead.

When this inner sun-of-life is appealed to for illumining the intellect, it can read as an absurd paradox. The infinite light of wisdom is never contaminated in its eternal effulgence. It is ever the same. It's intensity cannot increase or decrease.

All that is meant, then, when the devotee makes this call, is… 'may my intellect be steady without agitations; may it be clean without the dirt of passions. May the light of consciousness come to shine forth a brilliant beam of its radiance through my intellect.' In this way, our perception of the world will be clear, our discrimination subtle, judgements correct and quick and our comprehension of situations and beings precise and wise.

Contemplate thus upon the meaning and intent, the depth and breadth of the Gayatri Mantra.

This brings us to the end of this phase of study, this guidance on tuning the mind with japa and the best of mantras to use in that japa.

Over the next two weeks, you will find images of a text which Gurudev tells us is very ancient. He had been fortunate to find the original text, upon which were direct annotations by Shankaraachaarya himself. This will add another dimension to your contemplation.

Away now and commit to a daily saadhana which includes Gayatri japa!

All-Inclusive

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

In India, the Gayatri is initiated at a very early age; it is done during a ritual called 'upanayana'. In the Vedas we read of 'gayatri-diikshaa' - the discipline of gayatri. Diikshaa indicates the level of practice one must undergo in order that one may become fit for taking part in any ritual service. In strict terms, there are regulations about who can obtain this upanayana (drawing near) and when; a brahmana at five years, a kshatriya at six years and a vaishya at eight years, but no older than 16, 22 and 24 respectively. So important is this ceremony, it is considered almost as a second birth and thus those who have undergone upanayana are said to be 'dvija' - twice born.

At this time, each will also be initiated into the fourth line of the mantra - it is never a public thing. The line is for upanayana only and asserts an intimate subjective experience for the devotee, emboldening identity with the source in the 'that is this' level.  This line has been always preserved as sacred and secret and is only available to full-time seekers and self-dedicated sannyaasins (renunciates).

You may have gathered there is a hint here that the mantra has become reserved for men and that too, within certain social groupings. However, it used to be that the mantra was freely chanted among all - including women. Women also had the upanayana and learned the Vedas, taught the scriptures and the mantras. It is society (as in male-driven culture) which withdrew that privilege. Nowadays, in advaita vedanta, no distinction is made between gender or societal standing.  Indeed, there are writings within Sanskrit literature which indicate that there can be greater benefits from women chanting the mantra; men doing this japa benefit themselves, however, women performing this japa benefit all they Love, so their families and the wider community also. All who take up saadhana in jaana marg may take up this mantra japa also.

Worth noting, too, that the more people chanting this japa, the wider the net of Love which spreads. Get into it!

Ward Them Off

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

For a further insight as to the meaning and intent of the Gayatri Mantra, we find a story in the Taittiriiya aarranyaka about the arghya - the water offering to the sun; in an island called Arunam ('of the dawn'), a tribe of devils called Mana-dehas live. These devils each morning, in hoards, conquer space and reash almost near the sun, threatening to destry Him. Then the water thrown by the gaayatrii japists becomes like lighting in its strength and the devils get struck by that, retreating into their island home. This happens every morning.

Such a story seems like a fairytale to our modern thinking. However, as with all good fairytales, analogies are to be drawn. Mind (mana) and body (deha) are the sources of our activities and they, with their likes and dislikes, emotions and appetites, passions and cravings, bring out from us a host of passionate animal instincts which try to conquer and destroy the spiritual essence within us… the Brahman, the Sun in us. The essential brilliance of the human intellect thus gets clouded by the approaching instincts. It is the Gaayatrii-japa which helps to keep them at bay!

There was a time when only this mantra was chanted in the morning. As the history progressed and more authors came along, the addition of suutras and aagamas were added to morning ritual in order to honour various devatas, not least being the triputi, Brahma, Vishnu and Shiva. Each of these also had gayatri mantras. What is more, there came a time when it was put forward that The Gayatri, the great prayer, was actually to the goddess, Mother of Vedas, and there is a belief among some that the chanting of this Gayatri means they have, to all intents and purposes, chanted the whole of the Vedas.

As happens in society, over the years many interesting, if somewhat irrational, beliefs have arisen in regard to the mantra and its efficacy. Indeed, what is said about this or that mantra is often a claim close the medicinal. For example, if scared of the dark, chant the Gayatri to bring inner light to conquer the fright. If one is on the bed sick, others chanting around one will bring a blanket of health; if one is embarking on a new venture, chant eleven times - if an obstacle met, chant another sixteen times… such things as this are not unsurprising as the very meaning of 'gayatri' is "protects him who chants it".

Many and varied are the claims made. It is this which has caused mantras to be considered as 'spells'. However, one must not be disparaging; whilst the direct claims such as these may be filled with creative delusion, the simple and proven fact is that japa of the gayatri brings a sense of calm and focus and that has to be a good thing. In calm and focused balance we find that we cope better and handle situations more dextrously and in general life is better. The specific claims may be a bit daft, but the essence of purpose and place for the mantra is deeply significant and to be embraced fully.

Timing

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

For all intents and purposes, we have actually reached the end of teaching, as far as saadhana is concerned, for the mantra. However, as was stated earlier, learning the words, then the metre, then putting into practice, are all good and well, but fully comprehending and building one's relationship with the mantra in order to gain the most from it, is equally important. Therefore, these last few posts are about expansion of understanding, context and general knowledge.

Generally, the 'prescription' for daily worship (sandhyaa karma) always includes chanting of the Gayatri mantra. The text called ManusmRti advises; 'in the early dawn by doing this japa standing, one ends all sins committed during the night; and by doing this japa in the evening by sitting, one ends one's sins committed during the day.' The word sin is used because English is a tad limited; the lengthy translation for the concept of sin from Sanskrit is actually about all those lapses in sacred focus, agitations created by daily life, negative reactions and the tendency to not learn from mistakes. In other words, any time one does not have the Self in mind and the correction of ourselves towards attaining moksha, then we are living sinfully! What this does is instil a level of ego-discipline and that pays many dividends.

The term 'sandhya' refers to that point in the 24 hours when night and day blend - therefore there are two in any given day; dawn and dusk. Of course, any time of day is a good time to pray and meditate… but these are the times when there is likely to be least interruption, either exteranlly or internally.

For those in serious saadhana, it is said that Brahma-mahuurta is the optimum time in the morning; between 4:30 and 5am. In the evening, between 6pm and 7pm are advised.  Again we look to ManusmRti for guidance; 'after rising and answering the calls of nature, after purifying (bathing), keep the mind from wandering hither and thither and sincerely perform the morning japa, standing on your feet, and repeating the mantra very slowly… in the evening, sit for japa and chant till the stars emerge.'

The Vedas also advise morning and evening practice. There we find the addition of standing in water for the morning chanting. This may be partly practical, as most folk would have had to go down to the rivers and lakes for ablutions and therefore, standing before the rising sun to perform this japa would have been quite natural. This is why you often see pictures of Hindus standing facing the sun with their hands raised, offering up their prayers, allowing water to fall from their hands after each repetition. (Note, the gayatri is but one in a series of advised morning prayers.) As the water drops, the saadhaka will say 'asaavaadityo Brahma' (the sun is Brahman) and makes pradakshinaa - turns in a circle to the right, as moving around the Lord… but the significance is that we are encircling the Self within us.

Another rule of thumb is to chant the morning mantra a minimum of eleven times (this being the lowest auspicious fraction from 108); however, at least three times and up to as many as you wish according to your personal saadhana requirements is also fine.  For the evening, however, note that the mantra is ONLY to be chanted during the presence of the sun; therefore, if one is in darkness during the prescribed hours, other prayers may be made, but the gayatri must NOT be chanted in the dark.

A little of the 'mystery' will be told next week.

Invite The Light

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Today we return to text. Please do reread the previous Gayatri post, just to connect the flow of thought.

Very good. What, then, is the chchhandas of the gayatri chants? The metre is three paadas (lines or sentences) each constituted of eight syllables ('beats'). This is without the vyahRtis - the references to lokas. Thus;

 

tat-Sav-i-tur-Va-ren-y-am

Bhar-go-de-vas-ya-dhii-ma-hi

Dhi-yo-yo-naH-pra-cho-da-yaat.

This is the basic. You will at times find that the pranava (OM) is put ahead of 'tat' and the final held together as 'nyam'. Sri Adi Shankara builds arguments in his commentary on Brhadaaranyaka Upanishad for this being a compound word, 'ni' and 'am', grammar rules permitting double-syllable through the joining letter 'y'.  Indeed, you will often here the mantra chanted differently in different areas and this will, in part, depend on the chanting tradition which has been passed through 'gotra' - the male ancestral lineage - each family having their own technique; but also in part to do with parampara of Guru-line. The presentation here will be from the parampara direct from Shankara of Shrinigar line. The important thing is to know that regardless of the udatta and anudatta (the rise and fall emphases) according to each tradition, or the pronunciation or addition of pranava, the chchhandas does not change and will always be of the 8-8-8 flow.

The (Savitri) Gaayatrii first appears in the Rig-veda and it is said that the person who 'received' it (the 'seer'/Rshi), was Vishvaamitra. There are those who debate whether the dedication is indeed to the Sun God SavitR, however it is not so difficult to accept, when the reference within the mantra is all about the encompassing light of the soul and the sun is what provides the best of light in each of our days.

Now, perhaps, is the time to give a translation -

Tat:  That (God);

Savitur: the Sun, Creator (source of all life);

Vareñyam: adore;

Bhargo: effulgence (divine light);

Devasya: supreme Lord;

Dhīmahi: meditate;

Dhiyo: the intellect;

Yo: May this light;

Nah: our;

Prachodayāt: illumine/inspire.

To put that more eloquently in English; "We meditate upon the auspicious holy light of the Lord Sun; may that heavenly light illumine the thought-flow in our intellect." (There will be a little more exploration of meaning to conclude this particular study, very soon.)

When we add the vyahRtis ahead of the mantra (which ought always to be done) we are inciting the physical (bhur), the mental (buvaH) and the spiritual (svaH) to combine with that inspirational light of Knowledge.

Now, all that remains today is to refer you back to the short practice sound clip which was provided in earlier studies on the mantra. You will of course find many presentations of the mantra in various parts of the ether; but perhaps you will understand that for saadhana and in relation to your studies here at AV-blog, the request is for you to follow as closely as possible what is given here. It is not that others are 'wrong' - but, in the end, 'too many cooks … spoiled broth…' and all that! It is always advisable, if you are comfortable with a lineage of teaching, to stick with that. Consistency is then assured.

Gayatri Is...

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The term 'gaayatrii' (although generally written without the double letters - remember that these are used here to show correct pronunciation emphasis), actually refers to a 'chchandas', a metric rhythm. Each deity will have a gayatri mantra associated with them. The mantra which has come to be known only as 'The' Gayatri, is actually more properly referred to as Savitri gayatri; the mantra of the Sun Lord.

The concept that The Gayatri was the first mantra declared by the creator Himself might, in modern terms, seem a tad romantic. There is no question, however, that the antiquity of this mantra is far beyond most divine hymns. [NB; there is much debate about the age of Sanskrit culture and teachings and most datings are based upon the physical writings, which actually came much later, it being known that the culture was based entirely upon spoken repetition - hence the metric nature of all the early texts. There are suggestions that the origins of these scriptures may go back some 6000+ years… but in the end it really matters not. What does matter is that the teachings, the benefit to be gained, the joy received from all of them, is as fresh as the day they were composed. Our purpose here at saadhana central is to put these teachings into practice and to keep them living!]

There is a trend in our modern communcations services to present mantras as 'sound waves' and there is quite a lot of pseudo-science about hitting the brain at certain frequencies. Of course, there is basis for the science or it wouldn't exist, but those who are cashing in are forgetting that no one wavelength will necessarily suit everyone. We each must find the frequency/tone which gives us the most positive relief or lift that we seek.

These offerings also do a disservice to the mantras - even OM. Truth is, whatever pitch you find, is the correct pitch for you. In the longer mantras, it is not so much the pitch but the rhythm which creates the 'magic' within it. OM, being a single syllable, offers so much because even the ignorant don't have to worry about metre at all, just the breath to maximise the vibration. In full mantras, learning the chchandas is the challenge, then learning the meaning, then applying the mantra to saadhana in a manner such that fullest benefit can be gained. What benefit? Spiritual, emotional, mental… and these being in order, to some degree, physical well-being. Within the society which has known it and observed it longest, it has been found that repetition of The Gayatri, with correct understanding and practice, removes negative tendencies in the human mind and can assist in self-improvement greatly.

This mantra is never chanted for the purposes of material gains - nor indeed for the physical, although this may be a side-benefit. Its invocation at its conclusion is purely about the illumination of the being; it is a prayer unto the Self to unveil Itself to us that we may manifest something of Its wisdom within our lives. The Gayatri is recited on a daily basis and may be likened to the Lord's Prayer in its importance and applicability.

Any mantra we undertake ought to be first learned in full metre, its meaning fully inculcated, and then practiced with purity of heart. The Western equivalent to this form of spiritual focus is the early chanting of nuns and monks; simple, tonal (rather than strictly musical) chanting of scriptural or scripture-like words. Anyone who has listened to such works is likely to experience a sense of wanting to look up, to look within, to rise from the sorrows of life and experience, for a short while, relief from the onslaught of daily existence. Sublime is the best description most can give to such an experience. With mantra chanting, in all correct conditions, this same lift and relief can be gained.

It is to be remembered also, that mantras are a form of prayer, not just a glorification as might be found in hymns. (This was discussed in this post, so do please re-read to reaffirm this understanding.)

Therefore do not get caught up in binaural this or that, neither the more surreal claims of outcomes bordering on sorcery. Mantra chanting is about discipline of the ego, strengthening the mind and developing a focus beyond the 'small'. In doing this, one can operate more clearly and cleanly in daily life and this, itself, can seem like magic!

Learning Lokas

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

To move further in understanding the setup to mantras - and in particular the Mahamantra - it is necessary to appreciate a little about the context of 'world' in Sanskrit. लोक /loka is the word commonly used to mean 'world', but it actually is more accurately about 'field of experience'. As life is not limited to the purely physical 'here and now' that we think we know, in Sanskrtam loka can also refer to any one of the fourteen 'fields of experience'; seven higher worlds and seven lower. Of these there are three lokas in which the ego-identity, our limited selves/current awareness, get to play out the cycle of birth, life, death, repeat.

_aU>laek/bhuuH-loka, which is the physical earth, the planet we 'know'

_auv>laek/bhuvaH-loka, which is the world next to the physical and closely connected with it. It is constituted of very subtle matter - we know it as the atmosphere or 'sky'

Sv>laek/svaH-loka, which is the 'heaven', as in the cosmos.

Above these three are a further four lokas through which the soul (still the individualised jiiva representation, which has yet to reunite with Brahman/ Self) may travel for its evolution;

mhlRaek/mahaH-loka, where it is said all great saints and sages go to reside on leaving their bodies

Jan>laek/janaH-loka, which is the residence of the sons of Lord Brahma the Creator

Tap>laek/tapaH-loka, the place of austerity for all deities

sTylaek/satya-loka - which may also be referred to as Brahma-loka - is that place of union, the world into which only the Realised souls may enter and thus become one homogenous Self.

Each of these realms may have sub-divisions according the nature of the experiences gained from being in them; for example one might be assigned to Indra-loka if there is to be experience of anger and battle and how to acquit oneself well in these matters; or one may find oneself in Chandra-loka, the place of the Moon, learning how to handle sorrows; or in the PitR-loka gaining experience of family matters. The jiiva can experience these things without necessarily being in the middle realms of bhur-bhuva-svaH… which is one of the ways Sanskrit philosophy explains how we can 'know' certain things without apparently having experienced them in this life. (A whole other field of enquiry!)

To balance, let us simply name the seven lower lokas;

Atl<laek/atalam-loka, ruled by Bala, son of Maya

ivtl<laek/vitalam-loka, ruled by Hara-Bhava (a form of Shiva)

Sautl<laek/sutalam-loka, ruled by Mahabali

Taltl<laek/talatalam-loka, the home of the great sorceress, Maya

Mahatl<laeek/mahaatalam-loka, the realm of the many-hood nagas (snake lords)

rsatl<laek/rasaatalam-loka, home of the enemies of all higher gods and goddesses

Paatl<laek/paatalam-loka, realm of the king of nagas, Vasuki, and the place of much enticement, visual riches and lures, sparkles and other such entrapments for the soul.

This is the context of 'world' to keep in the background of knowledge when entering into chanting of mantras. On grand occasions and in formal chanting mode, there is precursory chanting of the names of the lokas. For the general use of mantras, though, often they are dropped.

In the case of the Gaayatrii Mantra, we always include the vyaahRtis, the three key lokas. They are key to meditation upon the mantra, as they help to visualise the benefits to the jiiva from its chanting; it provides an objective 'something' to grasp onto as we seek to engage with the subjective. It helps also to connect that BhuH equates to jagratavastaaH (waking state), Bhur to swapnaavastaaH (dream state) and SvaH to shushuptaivastaaH (deep sleep state). All these of course fold back into AUM.

OM Alone

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Following on from last week's discussion on sphota, we can now take up a response given by Swami Vivekananda to the question as to why OM was chosen as the 'thought concept' out of which the universe became manifest. He wrote:

"This OM is the only possible symbol which covers the whole ground, and there is none like it. The sphota is the material of all words, yet it is not any definite word in its fully-formed state. That is to say, if all the particularities which distinguish one word from another be removed, then what remains will be the sphota. Therefore this sphota is called the naada-Brahman, [sound-Brahman]. Now every word symbol intended to express the inexpressible sphota, will so particularise it that it will no longer be the sphota. That which particularizes it the least and at the same time most approximately expresses its nature, will be the truest symbol thereof; and this is the OM and OM only. These three letters A,U,M, pronounced in combination as OM, can alone be the generalised symbol of all possible sounds. The letter A is the least differentiate of all sounds. Again, all articulate sounds are produced in the space within the mouth, beginning with the root of the tongue and ending at the lips. The throat sound is the A, the U is the rolling forward of that sound over the tongue and echoed in the palate, and finally the lips come together as the sound presses still more forward, giving the vibration of M.

If properly pronounced, this OM will represent in itself the whole phenomenon of sound production and no other word can do this. This therefore, is the fittest symbol of the sphota and, as the symbol can never be separated from the thing signified, the OM and the sphota are one. The sphota being the essence of the manifest universe, it can thus be said that OM represents the creative principle, the Divine Wisdom…"

By now, you are grasping the importance of sphota… that part of sound to which we are mainly deaf but which affects us deeply. Its purest nature is expressed through OM and thus OM represents the entire universe, manifest and unmanifest - the Brahman - the substratum which is changeless and upon which all this world can play.

The importance and prominence of OM is now revealing itself. It is for the reason of its representation, that no mantra ever begins without the pronunciation of OM preceding it. Without OM at its head, any mantra loses its power - these bodies we inhabit are nothing without the breath we take and OM, as 'pranava', is the very breath of mantras. Vedantic students do well to meditate upon and to chant the single-syllable mantra that is OM; it is called pranava upaasanaa. What was not mentioned in Vivekananada-ji's quote, is the silence which prevails at the end of the M and before taking up the A once more. Turiiya is an important part of the chanting, as it represents the unmanifest and also that to which all returns.

Beyond this word, though, are the other mantras. We are going to be looking at one in particular, but before that, there is just a little more to understand; we shall take this up next week.

SAADHANA

Keep up your practice of aasana, prana, japa, using OM alone.

Grab The Vibe

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

Delving into linguistics for a brief moment, let us discuss the concept of S)aeq/sphota. The most succinct explanation of this idea is that it is the 'essence of meaning distinct from sound'. If we can grasp the sphota within a sound, we gather a meaning far beyond the utterance of that sound and entirely separate from any imagery (lettering) attached to it. Think about music which touches you in parts of your being which has nothing to do with the act of hearing itself - the effect generated is the vibration set up within you in response to the sound heard. This is sphota.

Many languages have this potential - we all know about the 'power of speech', but tend to think of it as being based upon the words and dictionary meanings. Yet, if we have sat before a speaker of worth, that speaker may actually be using the simplest of language, but be imbuing it with meaning which comes from within them - or beyond them. They are a conduit for the energy of meaning. The vibration has to be  'just so'. It is this very thing which can split an audience, because the receiver also has to be attuned and open to the possibilities being presented. Those who are, will find themselves thinking on wider implications than were presented in the speech - those who are not will wonder what all the fuss is about!

Every now and then, though, will come along a speaker who somehow reaches a greater number of listeners. More than the words, there will be the timbre of the voice, the feeling and emphasis used, the engagement with the audience. The same simple speech given by three different speakers will have three different effects.  This is the nature of sound and has little to do with the words themselves. The same words presented (pronounced) differently will have differing results.

Sphota, then, whilst a purely Sanskrit concept, is actually something with which we are all familiar! It is, in part, sphota within language which aids communication when we travel in foreign places and do not speak the local tongue. Essence of meaning can be conveyed in many ways.

Thus, coming back to what we mean when we talk about the sphota in relation to OM, it is, in the simplest of terms, the vibration. (Still not completely accurate, but sufficient for our purposes here.) Sanskrit is a language ripe in sphota - particularly important when it comes to mantras. When we say our prayers, in the Western tradition, we are relying on the words almost entirely - with perhaps some emotion behind them - because we have externalised communication so much and are engaged (through our ego) with a desire for outcome. In mantra prayers, though, there is an in-built vibration which helps us to let go of our ego and surrender to the process of prayer without emotion or expectation of any kind.

What is more, there is a mantra for almost every contingent in life. Western tradition does have some 'set prayers' (note that we are talking about the individual seeker here, not formal service in places of worship), a prime example being the Lord's Prayer and in the Catholic church there are set prayers to certain saints (mimicking the Sanskrit tradition); but for the person who has some angst about this or that, or who wishes to give thanks and praise in a particular way, it is mostly left up to them to use whatever words they have at their disposal.

For the Hindu, though, there will be a specific mantra for the occasion. In this way, mantras might almost be considered scientific formulae, or for the more romantically-minded, as 'spells'. They have been tried and tested over millennia and are still used today.

Of all the mantras available, the shortest and, potentially, the most powerful is the single-word OM. It's essence cannot be ignored, even by those who never grew up in the tradition. OM chanting has become popular the world over.

It may be wondered how OM came to be the representative of the 'thought' from which the Universe became manifest…

...tbc...

Beyond

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The relevance of OM to the entire world was indicated last week. It is such a basic principle to the state of existence that it has no boundaries of culture or creed. The Maitraayana Upanishad, after stating that there is only one Brahman without words says that there came the 'word-Brahman' and that word is OM. Thus it is made clear that OM is a manifestation from the unmanifest. It is also called as 'pranava', that which pervades in the way that breathing pervades life. Another, more widely known upanishad, the Maanduukya makes its entire statement upon the syllable of OM. It is in this text that we find the OM explored in terms of the triavastaaH - waking, dream and deep sleep states, then moving onto the fourth state of 'turiiya'… this is done by noting that the sound syllable is made up of A, U and M then some characters which are not so much letter, but accents. We have explored this in an earlier post.

We can utilise the OM for meditation purposes by visualising the states as discussed previously. Our focus in the current series of explorations, though, is the sound quality - the 'mantra element' - of the symbol.

In every piece of music we have to take under consideration firstly its sound, secondly the laws of music and thirdly the meaning to be gained from it. We all do this when listening to any form of music, however unfocused we are! This is the magic of music. It reaches us and affects us even when we are not consciously listening to it. It is this very thing which makes the use of music in public places, in advertising and so on so very powerful.

Do not underestimate the power of sound as given out in musical tone!

With OM there is the sound - the pronunciation via the mouth; the technical - application of 'laws' upon one's character; and the meaning - the essence beyond the sound which affects one emotionally. OM is the representative of that which is beyond sound, the Eternal Self - that Self is indicated by the turiiya - the silence which surrounds the sound. Where A, U and M, as individual maatraas (sound elements) clearly represent the waking, dream and deep-sleep ego-self, OM as a complete symbol also contains that representation of that which is witness to all. Memory can only pertain to the individual. A brother cannot have the memories of his sister, nor she his. They may have similar memories around a shared event, but each will have only their own memories and these may have variations according to their own subjective natures. The law of memory is that the rememberer and the experiencer must be one and the same. This is the entity which knows what happens to the self in each of the different states and each of those states can only reflect the experiences of that individual, not of anyone else. That observer entity which is referred to as 'sakshii' in general usage, is here, in the OM, referred to as 'turiiya'. This is because there is a 'sound' a vibration, albeit "silence".

The A, U, M are as essential to the sound as the silence upon which they are imposed. Thus we can surmise that silence is ever-abiding and sound, representing the three states of living, is transient. Yet, by the very fact that sound can arise, we must say that sound has the potential to be ever-present in its naked form of silence. It is a part of silence. Without the presence of silence, sound would not be possible.

Without the presence of Brahman, we would not be possible…

SAADHANA

Review the 'AUM Explorer' posts. … review more! Constantly reinforce understanding, correct understanding, discover new understanding. This is the process.

OMKARA - The Letter to Bind Us All

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

There are three types of mantras;

Those that invoke the low powers of nature (taamasik)

Those that excite and manifest might and power (raajasik)

Those that lead to spiritual experience (saatvik)

All these fall under a further classification;

Those that need only be chanted without necessarily knowing or understanding their meaning

Those that are invocational and require the devotee to know and understand their meaning in order to focus correctly.

Further, mantras may be written in prose form (yajus, or 'Yajur', veda), or in poetic metre (Rk, or 'Rig' veda).

Of all the mantras, the most powerful and significant one is the single-syllabled incantation called à[v/pranava - this is the OM. There are endless writings on the importance and value of this apparently simple mantra. So profound is the effect of OM that it is recognised globally, even if not understood. No matter what one's background, listening to the vibrant sound of the chanting of OM has a pacific and rejuvenating effect. So deeply, so efficiently does OM wield its unifying and universal power, in most cases any explanation or exploration of its depths is not required.

However, for the ardent student of spirit, to truly rise through the transcendent ranks, it is imperative to make this investigation. Little by little, all the Sanskrit texts introduce and expand upon the nature and purpose of OM.

Pranava is the first breath, the first sound. Think. In every alphabet, the first letter is "A" (or it's approximation). It is the first sound a baby makes. Not because it knows or understands 'a', but because it is a sound which happens simply by exercising one's breath against the substance of the body called the vocal chords. In the same way, when the Universe first came into being, ether and substance rubbed against each other and the first ever sound began… "A"… Just as a baby starts to shape its lips and begins to understand it can alter sound, so the birthing Universe expanded its substance and the ether relaxed somewhat… "U" … Then, as a baby learns that closing its lips and still breathing it can make further sounds, so the settling Universe grew stiller and more formed… "M"… As a baby stops for a moment pondering the noise it has just made, so the Universe knows also that from which it came, that which is beyond sound… "Turiiya"… essential silence.

AUM was the first triputi - grouping of three. The A stands for Brahma, the creator ("Father", U for Vishnu who sustains creation "Son", M is for Shiva who ensures everything turns full circle and returns to source ("Holy ghost"). Birth, Life, Death. In AUM/OM we find that the Rsis of the far distant past, sitting in their high Himalayan meditation seats, 'heard' the birth of the Universe, they 'heard' its background sound (something modern science is only just catching up with) and they understood the physics of the Universal creative process. They also were able to perceive that before all the noise and bluster, there was a silence, a peace which passeth all understanding.

There is a verse in the vedas;

Prajapati vai idam agra asit

        Tasya vak dvitiya asit

        Vag vai paramam Brahma

"In the beginning was Prajapati, the Brahman with whom was the Word, and

the Word was verily the Supreme Brahman."

Does this look familiar? It is very important for those of us of Christian background to understand and accept that Yeshu, whilst absent for some fourteen years from His home, was on a 'yaatra', a tour of spiritual purpose, and had learned a great deal whilst he was away. Much of His teaching echoes Vedantic philosophy. That His disciple John clearly listened well is evident in the use of this phrase in the gospel attributed to him; "In the beginning was The Word and The Word was with God and The Word was God". Remembering that the Sanskrit teachings pre-date the Christian era by at least as many centuries again and possibly three times the timeline, one cannot study them without returning to the later words of Christ and reading with fresh and delighted heart. Gurudev was once challenged as to his teaching Hindu scriptures to non-Hindus. His response, "I do not seek to make Hindus of Christians but to make them better Christians!"

Take time to be clear here and do not confuse the use of Brahma (a name for 'God') and Brahman, the name necessarily we must give to that which is nameless, the essential silence from which the word arose, the peaceful conscious kernel of Existence in which the thunder of the Universe erupted.  Note also that 'pranava' literally means 'pervasive breath', thus it is acknowledged that no life can exist without it.

OM is all-pervasive and those who come into awareness of it never lose it. We shall explore more next week.

Move to Mantra

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

The instruction on the practice of japa is complete, for now. Indeed, any further words which might be given could only ever be variations on the theme and designed to encourage the setting of discipline. As with anything, it is only in the doing that you can gain experience; it is only with trying out the things NOT to do that you will come to understand why the things given as DO dos make sense. Any student of literature cannot automatically make a published and popular author, they must spend long hours in learning the craft of writing, which cannot be given out by the words of another. The student of any of the sciences must recreate the experiments of their subject in order to understand what the originators of the science understood. No amount of reading the words in texts can replace that direct experience.

Be it pure meditation, or the use of japa as a platform towards it, only you yourself can take you through the stages of improvement and gain.

There is no getting away from the fact, however, that as human beings, we require constant intellectual stimulus in order to fund the desire for those gains and improvements. This is why we have teachers and Professors; aachaaryas and Gurus. Indeed, it’s the very fact of our being human beings that we even have abstract curiosity and seek a spiritual dimension to our existence.

Along the way we need tools and supports. Japa is one such. Japa, though, is nothing without something to chant. Twirling the beads is not japa - it's merely bead fidgeting! The beads (or coins or flowers etc.) are simply an instrument of keeping count. The japa itself is the words which are used for devotional focus. Repetition of sacred words is called 'maantra' (as this word is well-known even in the West, it will be written from now in standard 'mantra', but be fully aware the first 'a' is extended as in 'Man').

The Rsis were the 'seers' of the mantras, men of wisdom who perceived the deeper significance of sound and tone, as well as meaning, within words and how they are put together. Without wishing to appear too dramatic, it may be considered that mantras are a form of 'spell'. Certainly there is a ritualistic aspect. Just as spells, to the uninitiated and disinterested can lie dormant and are a mere collection of words, to those who have taken up their purpose and know how to focus appropriately and treat the words with respect will find, over repeated use, that some benefits begin to show. Unlike spells, this is not about material gain or to work on the external world. No. This is a full 'magic of the interior'! Mantras are for those who know how to fund faith and who have a strong sense of focus. Each mantra will have an associated deity to which we can turn that focus. Deity does not necessarily mean a human-like form; it can be the form of flame, or OM. These hold deity for spiritual practice.

Whichever mantra we make use of, it is likely to have a dhyaana shloka - meditation verse - preceding it which describes that deity.

There are those in orthodox Hindu practice who will say that japa does not sit alone and that one must extend other practices from it as laid out in the upaasanaa (approach to Higher) sections of the Vedas. Things like homa (fire ceremony), tarpana (offering libations of milk and ghee), bhiksha (offering food to sadhus and numbers of others) are considered essential as part of japa yoga. Certainly these things allow for humility and charity to be funded, but they are not actually useful in the practice of japa itself. For that what is required is a pure sincerity and faith, a clean heart and mind and, indeed, a freedom from ritualistic adjuncts. It is seen that such rituals can become their own hurdles as people fall into competition and jealousies over who has done most homa, given most or best food and such like. This happens within the Christian church also. Do we not all know those who are so identified with 'doing good' or 'getting it right' that they lose sight of the spiritual need? By all means make offerings and provide charity, but do so without attachment or expectation. Know also that such acts cannot of themselves assist in prayer or japa. Those depend solely on your own intention and level of surrender.

SAADHANA

Continue with your daily japa practice as it has been developing. Keep checking your intention and focus. As this is a busy time of year for festivals, by all means observe them, but see them in context of the greater spiritual purpose and do your best to not fall into the material and physical aspects to the extent that your saadhana is compromised. Seek to keep the spiritual front and centre.

Sikh Mantra

Hari OM

Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions.

A beautiful, soothing, empowering mantra from the Sikh tradition today. Translation below, kindly supplied by one commenter on that channel. Do enjoy.

Ajai Alai – Invincible. Indestructible

Abhai Abai – Fearless. Unchanging

Abhoo Ajoo – Unformed. Unborn

Anaas Akaas – Imperishable. Etheric

Aganj Abhanj – Unbreakable. Impenetrable

Alakkh Abhakkh – Unseen. Unaffected

Akaal Dy-aal – Undying. Merciful

Alaykh Abhaykh – Indescribable. Uncostumed

Anaam Akaam – Nameless. Desireless

Agaah Adhaah – Unfathomable. Incorruptible

Anaa-thay Pramaa-thay – Unmastered. Destroyer

Ajonee Amonee – Beyond birth. Beyond silence

Na Raagay Na Rangay – Beyond love. Beyond color

Na Roopay Na Raykhay – Beyond form. Beyond shape

Akarmang Abharmang – Beyond karma. Beyond doubt 

Aganjay Alaykhay – Unconquerable. Indescribable

Get Going

Hari Om

Monday is AUM-day; in search of meditation.

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

By now, if you are reading this, it is hoped you are already starting practice. It may be worth mentioning that another way to count is to have 108 beads loose in a bowl and another bowl to the side. A bead may be picked up and rolled as the mantra is recited then dropped into the other bowl. They would ideally be placed on the altar at waist to chest height. This method, though, is better for use in pujas and can be a tad distracting when working towards meditation. It is a place to start though.

Now then… mantras. A mantra can be considered as a verbal symbol. It may consist of a single word (AUM) or several words/syllables. You will have gathered by now that Sanskrit is, apart from much else, a very tonal language, therefore it sits well in rhythms and pitches. In many ways it is closer to things like plain chant in the Western tradition that it is to straight prayers, which are generally only spoken and do not have any requirement of voice pitch or beat. In the Western focus, there is a tendency to perceive God as 'other' to which we must make supplication for boons, whilst in the East it is that the 'me' who is chanting or praying has become separated and is seeking to unify with the Divine once more. When praying or chanting in the West, the words are all from individuals and, although reference may be made to scripture, rarely contain actual scripture within them. In the Sanskrit tradition, all chants/prayers which are classified as 'mantra' arise directly from shaastra. Nothing of the individual using them is permitted to taint the word-symbols.

In the Western tradition the focus tends to be an attempt to bring God to ourselves; in the Eastern, it is that we seek to rise to God.

This is why the mantras are often personalised for the shishya by the Guru. There are many mantras which do not require 'permission' to use, though; given mantras are for advanced and fully-focused saadhakas. The key thing is, there is a method of reaching to the Higher for everyone, for every temperament and for every walk of life. For those who struggle with focus, the use of murti, cross or crescent form is useful, until such time as practice permits the seeker to at last meditate upon the formless.

All mantras are available to be seen within the shaastras, but it is when we change the usage (as we do in japa for example), the emphasis and pertinence of the words takes on a different 'chemistry', as it were. Much is made, in some circles, about 'Guru initiation' - this is fine in its place, but do not be put off japa or meditation practice simply because you are not yet in the presence of a true mahatma! Begin now! Delay not! Be the flower attempting to reach out to the sun in order for your petals to open… when truly available, the 'pollinator' will arrive to ensure your progress. There are plenty of mantras which can be taken up by the novice. This has been written about before (click here for post). ...indeed japa and mantras, including Gaayatri have been discussed prior; with each text and review of the procedures and techniques, however, we can either correct our current practice, or find that we learn something new. Never fall into the trap of thinking 'oh I know all this…'! Repetition and review is the essential part of learning.

Till now, also, many of you who are starting this strange new spiritual technique will have been focusing on the act itself, less than the connection it can afford with the Higher. This is perfectly normal. Important to remember, though, as you progress with practice, that the aasana, the beads, the Iishta devata even the japa itself are but 'levers'. They are tools to aid the process of tuning the mind to the Divine. Let not the actions become the only thing happening in japa meditation. Be warned, it is all too easy to fall into habit and 'lip service'. Chanting can become automatic whilst monkey mind is off playing elsewhere!!!

Japa must be an all-out, full and intense exercise in focus on one thing and one thing only. Brahman/Yeshu/Om. Pour your whole being into the exercise. Permit no distraction within. The ironing and washing up must not become the excuse for failure in focus.

SAADHANA

Take aasana, settle praana, lift the mala and call upon the Divine. If you have not already done so, select a mantra with which you are comfortable (see that link above) and get started! Remember, rather do little and often, than make big attempts only when you think you have time. One mala done daily will have more benefit long-term. Set yourself that goal this week - rise fifteen minutes earlier, bathe, sit and roll one mala with fully dedicated focus on the chosen mantra. Don't forget to log your own progress and observations in the little note book.

Furthermore, do not forget to review all previous writings on the subject; use the labels host on sidebar for 'mantra', 'japa' and so on; some posts will be available in more than one label, but some will be dedicated. Build your memory and the wider picture. Review, review, review - do, do, do!