The Sacred Syllable OM in the Tantras

[Satyajit Roy]

The above Upanishadic ideas lead to the speculations about om in the Tantric literature where concepts like nâda, bindu, kalâ,shakti, etc. abound. The Shâradâ-Tilaka-Tantra (1.108) describes the cosmogonic process in terms of the production of sound as follows: From the supreme Shakti—pure Consciousness combined with the factor of lucidity (sattva)—comes the most subtle sound (dhvani), which is marked by a preeminence of the factors of lucidity and dynamism (rajas). Out of the dhvani develops the subtle sound (nâda), characterized by a mixture of the factors of lucidity, dynamism, and inertia (tamas). This subtle sound, in turn, gives rise to the energy of restriction (nirodhikâ), which has an excess of the factor of inertia. This ontic principle emanates the “half-moon” (ardha-indu, written ardhendu), which at this lower level again shows a predominance of the factor of lucidity. Out of it comes the vibratory source point (bindu), the immediate source of all letters and words. These form mantras, which are thus manifestations or vehicles of Shakti.
This scripture (1.8) further explains that the bindu is itself composed of three parts, viz. nâda, bindu, and bîja (“seed”). The first part has a predominance of Consciousness (i.e., Shiva), the second a preponderance of Energy (i.e., Shakti), and the third an equal presence of Consciousness and Energy. Such esoteric accounts of the evolution of sound remain relatively unintelligible outside of Tantric practice; however, they become increasingly meaningful as the practitioner makes progress on the path of mantra- vidyâ or “ mantric science.”
The primordial sound is uncaused. In the language of Kashmiri Tantrism, it is pure vibration (spanda). According to the Kirana-Tantra (copied in 924 A.D.), om resides in the throat of Shiva and is the Divine itself. This scripture also describes it as the root of all mantras, stating that upon articulation it becomes vâc (“speech”), corresponding to the Greek concept of logos.
As we get higher up the ladder of ontic unfoldment, we encounter ever more subtle energies. Thus the mâtrikâs are the subtle alphabetic counterpart to their corresponding audible sounds; the bindu is subtler than the mâtrikâs, and the nâda is still more subtle. As the Yoga-Shikhâ-Upanishad (2.21) states, “There is no mantra higher than the nâda.” In old graphic representations of the om-kâra, the nâda symbol is drawn or painted as an inverted crescent above the bindu, which suggests that the nâda is prior to the bindu. Later the crescent placed below the bindu emphasized that the nâda contains the bindu. Both graphic representations make the same point, however.
The nâda itself has various levels of subtle manifestation. According to the Hamsa-Upanishad (16) it manifests in ten different ways. First there is the sound cini, then cini-cini. The third sounds like a bell, the fourth like the blast of a conch, whereas the fifth has the quality of a harp sound. The sixth through the ninth respectively resemble the sounds of cymbals, flute, kettle drum, and tabor. Only the tenth type, which is like a thunder clap, should be cultivated. Various physiological symptoms are said to accompany these sounds. Thus when the fourth sound is heard (in the right ear), one’s head begins to shake, while the fifth sound causes the subtle center at the root of the palate to stream with the lunar ambrosia, and so on. The final sound alone is accompanied by identification with the supreme Absolute (para-brahman).
Some Tantras differentiate between mahâ-nâda (also called nâda-anta) and nirodhinî, which is transmuted into bindu. This is also called tri-bindu because it is subdivided into nâda, bindu, and bîja. In this case, the nâda is correlated with shiva, the bindu with shakti, and the bîja with both Shiva and Shakti. The ultimate Reality itself can be viewed as a point origin, and as such is sometimes referred to as para-bindu or transcendental germinal point.
Om is the ultimate bîja-mantra. The idea of om being the root of other mantras may actually have given rise to whole idea of bîja-mantras, which are root sounds associated with particular deities. They are special high-potency sounds or vibrations giving direct access to the spiritual realities for which they stand. The Mantra-Yoga- Samhitâ (71) calls om the “best of all mantras,” adding that all other mantras receive their power from it. Thus om is prefixed or suffixed to numerous mantras:
Om namah shivâya. “Om. Obeisance to Shiva.”
Om namo bhagavate. “Om. Obeisance to the Lord [ Krishna or Vishnu].”
Om namo ganeshâya. “Om. Obeisance to [the elephant-headed] Ganesha.”
Om namo nârâyanâya. “Om. Obeisance to Nârâyana [Vishnu].”
Om shânte prashânte sarva-krodha-upashamani svâhâ. “Om. At peace! Pacifying! All anger be subdued! Hail!” (Note pronunciation: sarva-krodhopashamani)
Om sac-cid-ekam brahma. “Om. The singular Being-Consciousness, the Absolute.”
The Mahânirvâna-Tantra (3.13) calls the last-mentioned brahma-mantra the most excellent of all mantras, which promptly bestows not only liberation but also virtue, wealth, and pleasure.
The para-bindu mentioned above is said to have a masculine and a feminine side, which are respectively called ham and sa, thus yielding the sound or word hamsa, meaning “swan,” but signifying the sound of the breath and indeed the breath itself as it enters and leaves the body. This natural motion of breathing, which is calculated to occur 21,600 times every day, is called spontaneous recitation (sahaja-japa) or unrecited recitation (ajapa-japa).
The hamsa also stands for the psyche (jîva), which lives through the breath. This spontaneous mantra is understood as so’ham or “I am he,” that is, “I am Shiva, the ultimate Reality.” But ignorance prevents us from realizing this; hence the need for spiritual practice. The Yoga-Bîja (156), a comparatively late Hatha-Yoga text, states that when the prâna enters the central channel, the natural mantra reverses itself from hamsa to so’ham. Experientially, however, this is not different from the primordial om, the root mantra that reverberates through the entire cosmos.
The Mantra-Yoga- Samhitâ (73) has this stanza:
When people hear the pranava they hear the Absolute itself.
When they utter the pranava they go to the abode of the Absolute.
He who perceives the pranava sees the state of the Absolute.
He who always has the pranava in his mind has the form of the Absolute.

Conclusion :

This brief discourse on the history and nature of the sacred syllable om is meant to give the reader a better appreciation of the metaphysical complexities surrounding this age-old mantra and of some of the profound spiritual practices associated with it. It would be possible to write several volumes on this subject, just as it would be possible to provide an overview of India’s spiritual traditions based solely on the theory and practice of the om sound. What has been presented here is but a minute fraction of the teachings about om developed over a span of five millennia.
The Yoga tradition is very rich and immensely sophisticated; yet its various schools and their respective paths are at core very simple, and in their simplicity they have many features in common. Above all, they lead to the same goal, which is the transcendence of the ego-personality, however this may be conceived and expressed in words. As the Rig-Veda (1.164.46) declared five millennia or more ago, “Akong Sobipra Bohuda Badanti-There is a single Truth but the wise call it by different names.”


OM TAT SAT

[Tapan Mukherjee]

All the theory and eulogy in the world regarding a meditation practice mean virtually
nothing. But practice is everything. In meditation more than anything else, practice certainly
does Make Perfect. And the practice is so marvelously simple.
Krishna told Arjuna: “One, perhaps, in thousands of men strives for perfection; and one
perhaps, among the blessed ones, striving thus, knows Me in reality.” (Bhagavad Gita 7:3) To
enable each one of us to become “one in a million,” yoga was given by the sages to the human
race. Its sacred methodology ensures that not a moment of our endeavor is wasted or ineffectual.
Those who pursue the path of yoga unto the death of ignorance will be crowned with life.
Those who cast aside the false life of the ego shall enter into the true life of the spirit.
Many have heard of the philosophy and practice of meditation, many have enjoyed lectures
and books on the subject (some have even given the lectures and written the books), and yet
have never taken up the practice to any degree. They simply did not make the connection
between the beautiful theory and the actuality of their own lives. This is pretty much the
trouble in all “spiritual” matters–people do not make the connection or transition from the
theoretical to the practical. Consequently, as a friend I urge you in every sense of the
expression to take this practice “to heart.”
It is essential in yoga, as in ordinary matters, to realize that all goes according to precise
laws. Wishing, wanting, hoping, praying, believing–or their opposites–have no effect at all.
When speaking of meditation, Patanjali says: “Its application is by stages.” (Yoga Sutras 3:6)
That is, meditation keeps moving onward in its effect when regularly practiced, just like the
taking of a journey. It all goes in an exact sequence. Therefore we cannot expect that meditation
will produce enlightenment in a random way like a slot machine in its payoffs. Meditation
produces steady growth if there is steady practice.
The secret of success is regularity in meditation. “A diamond is a piece of coal that never
gave up.” Paramhansa Yogananda formulated a more spiritual version: “A saint is a sinner who
never gave up.” If you meditate regularly, every day, great will be the result. Water, though
the softest substance known, can wear through the hardest stone by means of a steady
dripping. In the old story of the tortoise and the hare, the tortoise won the race because he
kept at it steadily, whereas the hare ran in spurts. He ran much faster then the tortoise, but
the irregularity of his running made him lose the race. Meditation keeps moving onward in its
effect when regularly practiced, producing steady growth through steady practice. The more
we walk the farther we travel; the more we meditate the nearer and quicker we draw to the
goal.
Yoga, the spiritual state, is produced by yoga the practice. Those who persevere in their
yoga practice find unfailing and abundant happiness, peace, and fulfillment. Certainly the goal
is not reached without much practice through the years, but every step of the way is blessed
and brings rejoicing to the yogi’s heart. Then at last no more steps are needed, and he enters
the ocean of Satchidananda. “A tiny bubble of laughter, I am become the Sea of Mirth Itself,”
wrote Yogananda.
So it really is all up to you. The sane and sober voice of the Upanishadic Rishis assures us
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that through the simple japa and meditation of Om all possible spiritual attainments will be
realized.
“He who knows Om need know nothing further,” declares the Mandukya Upanishad.
“Through Om the Lord is met face to face,” Shankara assures us in his Commentary on
the Yoga Sutras. And in his commentary on the Taittiriya Upanishad: “Wishing to attain the
supreme Self one does japa of Om; and he does indeed attain Brahman through that Om.”
The Mundaka Upanishad avers: “Om is the bridge to immortality. May you be successful
in crossing over to the farther shore of darkness.”
The Mantra-Yoga-Samhita, verse 71, calls Om “the best of all mantras,” adding that all
other mantras receive their power from It. And later in verse 73:
When people hear the Pranava they hear the Absolute itself.
When they utter the Pranava they go to the abode of the Absolute.
He who perceives the Pranava sees the state of the Absolute.
He who always has the Pranava in his mind has the form of the Absolute.
Om.