Post by Satyajit Roy on Jan 24, 2008 6:48:38 GMT -5
All Akhanda Gurughai & Gurubon, believe me our Great Guru Akhanda Mandaleshwer Sri Sri Swami Swarupananda Paramhansadeva informed us, gave us the greatest Mantras of Almighty God. Without doubt as per all religious scripture ( VEDA, UPANISHADS,GITA, QURAN,BIBLE it is God him self !!!!! & that why once a Rishi said
" Sono Sono Aamriter putrogon, Sono, dibbo loker odhibasigon ami sei aadi moohan purushkey janiyachi, aditrer moto jar bornno, tini sokol oggaan- adhareer parey, tahakey janleyi mittrukey otikkom kora jai, eha chara r kono path nai: & He is OM (Supreme Reality) ....................................below the is proof
Esoteric significance of OM
Esoterically the 'a' stands for the first stage of wakefulness, where we experience, through our gross body and the senses and the mind the totality of external experiences. The 'u' stands for the state of dream sleep in which mental experiences are available, though erratically, by the mind which is the only thing awake, without the help of the external sense organs or the presence of the discriminating intellect. The two kinds of experience, namely, those of the waking state and those of the dream state, contradict each other, in the sense that a man may experience hunger in a dream though he has eaten in the waking state a few minutes earlier.
In the state of deep sleep, represented by the sound 'm' there is no consciousness of any experience; even the mind has gone to sleep. But still there is an awareness after the deep sleep is over that one has been sleeping. The Maanduukyopanishad says that in the state of deep sleep the aatman which is always present, has been the witness to the sleep of the body and it is this which brings back the memory. It is the aatman which is also present beyond the three states of experience and this fourth state (turiiyaa-vasthaa) corresponds to the silence that ensues after one has steadily pronounced 'om'. It is the state of 'no maatraa' ( = amaatraa). In that state of silence Consciousness alone is present and there is nothing else, and therefore nothing is to be agonized or be conscious of. So when we recite 'om' we are advised to meditate on this common substratum of all the three states of experience, and, during the silence that follows, merge in the Consciousness that alone persists as a substratum. That Consciousness is theaatman, that is Brahman.
Such is the symbolism behind the scriptures' repeated insistence that the word OM i s the supreme aalambana (= prop) to reach Brahman, it is the one thing which is talked about by all the Vedas and it is for this alone that sages do penance and undergo austerities. It represents both the Brahman with attributes and the Brahman without attributes. It is a reminder of the true state of being .Hence it is that OM is repeated at the beginning and conclusion of everything. It indicates that we, as part of the universe, emanate from Brahman and finally dissolve into Brahman. The jiiva which leaves the body in the midst of conscious OM recitation is said to merge in Brahman itself, that is, attain moksha. The essential condition for this conscious recitation at the time of death is the undeviating memory of the Divine throughout life, through all its ups and downs. Hence it is that all mantras begin with OM. Meditation on the word is recommended for the yogi as a direct path to realization. As the generality of men cannot realize the ultimate reality which is beyond all categories of time, space and causation, the Maanduukyopanishad and its commentator, Gaudapada, recommend the contemplation of the three sound symbols as the three states of man's totality of experience and thus, analysing one's experience, the student endowed with the mental and moral qualifications required for the understanding of Vedanta, is helped to reach ultimate reality. Specifically, if one identifies the amaatraa state of silence with the fourth state of experience and meditates on it without intermission, one realizes one's self and 'there is no return for him to the sphere of empirical life'.
OM TAT SAT
" Sono Sono Aamriter putrogon, Sono, dibbo loker odhibasigon ami sei aadi moohan purushkey janiyachi, aditrer moto jar bornno, tini sokol oggaan- adhareer parey, tahakey janleyi mittrukey otikkom kora jai, eha chara r kono path nai: & He is OM (Supreme Reality) ....................................below the is proof
Esoteric significance of OM
Esoterically the 'a' stands for the first stage of wakefulness, where we experience, through our gross body and the senses and the mind the totality of external experiences. The 'u' stands for the state of dream sleep in which mental experiences are available, though erratically, by the mind which is the only thing awake, without the help of the external sense organs or the presence of the discriminating intellect. The two kinds of experience, namely, those of the waking state and those of the dream state, contradict each other, in the sense that a man may experience hunger in a dream though he has eaten in the waking state a few minutes earlier.
In the state of deep sleep, represented by the sound 'm' there is no consciousness of any experience; even the mind has gone to sleep. But still there is an awareness after the deep sleep is over that one has been sleeping. The Maanduukyopanishad says that in the state of deep sleep the aatman which is always present, has been the witness to the sleep of the body and it is this which brings back the memory. It is the aatman which is also present beyond the three states of experience and this fourth state (turiiyaa-vasthaa) corresponds to the silence that ensues after one has steadily pronounced 'om'. It is the state of 'no maatraa' ( = amaatraa). In that state of silence Consciousness alone is present and there is nothing else, and therefore nothing is to be agonized or be conscious of. So when we recite 'om' we are advised to meditate on this common substratum of all the three states of experience, and, during the silence that follows, merge in the Consciousness that alone persists as a substratum. That Consciousness is theaatman, that is Brahman.
Such is the symbolism behind the scriptures' repeated insistence that the word OM i s the supreme aalambana (= prop) to reach Brahman, it is the one thing which is talked about by all the Vedas and it is for this alone that sages do penance and undergo austerities. It represents both the Brahman with attributes and the Brahman without attributes. It is a reminder of the true state of being .Hence it is that OM is repeated at the beginning and conclusion of everything. It indicates that we, as part of the universe, emanate from Brahman and finally dissolve into Brahman. The jiiva which leaves the body in the midst of conscious OM recitation is said to merge in Brahman itself, that is, attain moksha. The essential condition for this conscious recitation at the time of death is the undeviating memory of the Divine throughout life, through all its ups and downs. Hence it is that all mantras begin with OM. Meditation on the word is recommended for the yogi as a direct path to realization. As the generality of men cannot realize the ultimate reality which is beyond all categories of time, space and causation, the Maanduukyopanishad and its commentator, Gaudapada, recommend the contemplation of the three sound symbols as the three states of man's totality of experience and thus, analysing one's experience, the student endowed with the mental and moral qualifications required for the understanding of Vedanta, is helped to reach ultimate reality. Specifically, if one identifies the amaatraa state of silence with the fourth state of experience and meditates on it without intermission, one realizes one's self and 'there is no return for him to the sphere of empirical life'.
OM TAT SAT
