Aum in Indian Scriptures,
Kashmir Shaivism and Lalla Ded Vakh
By Prof. M.L. Koul
Writes Paul Tillich, 'In religion no one can avoid use of symbolism nor should one wish that it were possible to do so. The more lively a religion, the more complex its symbolism has to be, for it is thus it
secures what protection it can get against the ever-present danger of literalism which is fatal to the life of any religion'.
Rigveda as the oldest record of human civilisation is replete with its own slew of symbols and motifs that potentially express its broad mosaic of myths, theology, thoughtflashes and religious reflections.
Aum is the dominant divine symbol that fully reflects the Rigvedic essence and weltanchuung. It symbolises the reality that has been a deep concern of man since his inception on the
earth.
As a religious symbol
aum
signifies a Reality that is transcendental, omnipotent, omniscient and inifite, yet it suffuse all that is manifest in nature. All Rigvedic gods are nature-gods, representing forces pervading nature.
As per the Indian tradition
aum is the
first fundamental sound that burst out of the throat of
Brahma, the
creator, when he began to give utterance to the Vedic learning embedded in His lotus-heart.
Aum as the first word is considered highly auspicious
(manglik pada)
Swami Dayanand Saraswati, a billiant scholar of Vedas, states that
Aum is the most excellent name of God. It is composed of three letters,
a,u & m which in turn represent many names of God. The letter
a represents gods like
agni, virata, & vishva.
The letter
u
represents gods like
vayu, tejas & hiranyagarb.
The last letter
m represents gods like
ishwar, aditya and prajna.
The
vedic mantras sung in praise of multiple gods begin with
Aum as the
Divine Reality.
In the Prasnopanishad, the ever-curious Satyakam asks
Rishi Piplad an array
of questions about
Aum, mainly about the merits which a devotee achieves when he meditates upon it. He is told that
Aum is an
all comprehensive sound-symbol of Brahman, the Reality, that is both beyond the universe and immanent in the universe. If meditated upon as a blend of three letters,
a, u & m a
devotee will come to behold that
Macrocosmic self residing in his own heart.
As per
Kathopunishad, Aum
is the
word that all
vedas
expound. It is the destination of all forms of meditation.
Kath
characterises
Brahman as the Imperishable and
Aum as the Supreme Support. If a devotee knows
Aum as the
support, he obtains an exalted position in the
Abode of Brahman.
Shvetashvatar upanishad
says
that
Aum as an object of meditation will lead a devotee to the
destination of
Brahman.
Chandoyya upanishad
proclaims
Aum as an
object of meditation. It calls
Aum a spiritual charm.
Brahman is to be worshipped through
Aum
as a means to attain the Immanent and All-pervading Brahman.
In the
Taittirya-Upanishad, Aum
is
equated with Brahman. It is all and everything
(oum iti Brahman, oum itidam sarvam).
In the
Bhagwatgeeta Lord Krishna tells Arjuna, who was smitten by serious doubts, that He (Lord Krishan) is the
rasa
in water, luminosity
(prakash)
in the
sun and the
moon and
omkar in the
vedas (sloka
8, chap. 7). He again tells him
that the
vedic scholars
know the highest Reality as
omkar
(sloka 11, chap. 8). Lord Krishna also tells Arjuna that a man who gives up his mortal coil while uttering the divine
akshar
aum
&
mulling over its embedded meaning attains
His Abode
(sloka
13, chap. 8).
As conceived by the
vedic seers
aum has
continued to dominate the spiritual and philosophical discourse in India. It remains the dominant symbol that shapes and moulds the broad contours of the Indian spiritual way of
life.
aum is not
just a sign, but a potential symbol which as per Paul Tillich 'participates in
the reality that it represents'.
Throughout the chequered history of India and cruel rule of Muslims
aum has
provided a spiritual succour to the oppressed people and has continued to find resonance in the 'collective unconscious' of the natives of this ancient
land.
As a spiritual beacon it has been paving the trail of men in quest of spiritual sublimity for making human life more meaningful and more purposeful on the earth.
aum
enshrines a sublime value that Hindus assiduously pursue to touch a horizon where any shade of difference between them and the ultimate Reality fades. It represents
catholicity, breadth of vision and holistic outlook on man, world and Brahman. It embodies the spirit of
‘vasudaiva kutumbkam’.
Aum in Kashmir Shaivism
Despite Kashmir being a
mountain-girt valley it broadly
was a part and parcel of the
territorial and cultural
landscape of India. The
excavations as Burzhom have
authentically established that
the Bruzhom man, a pit
dweller, was racially and
anthropologically
a Harapan. It
can, therefore, be deduced that
Kashmir had a protracted
vedic
age with its roots bed-rocked in
the history and culture of
Kashmir.
Aum as a
valued
spiritual legacy dominated the
spiritual paradigm and
spiritual trajectories in
Kashmir. It could not be
dislodged
from the spiritual
pedestal even after some
trendsetting
Tantric motifs and symbols
were introduced by
Kashmir Shaivites who wove a
perfect network of thought from
the strands that had come all
the way from south of India to
Kashmir, renowned as Shardapeeth.
Despite manifest Tantric
foundations of Kashmir
Shaivism, the Kashmiri thinkers
remained within the ambit
of the
vedic tradition by
showing their absolute
allegiance to
vedacar and
vedic
symbology of
aum, omkar,
pranav.
As per
the entrenched
vedic legacy,
the letters
a, u &
m
are
deemed as referrals to
Brahma as
rajas, vishnu as
satvas and
mahesh as
tamas.
A dot (bindu) above
aum
symbolically indicates
Param
Shiva
or
Param Brahma or
Brahman transcending the
world of sense objects.
aum is taken
as an eternal,
un-hindered sound,
anahat
nad,
ever
vibrating in the heart
of man. It has been linked with
bindhu & nada. when
aum or
pranav
is in a
state of unity
with Shiva or consciousness
supreme, it is
bindu and when
it expands into manifest forms
neel, peel & sukha,
it is
nada.
Aum
is
bindu in
un-manifest
form and it is
nada in
manifest
form.
The entire word-hoard
(shabad rashi)
owes its
genesis
to the eternal, un-hindered
sound,
aum, or
pranav. Aum
if taken as
para-vak
represents universal ideation
which is the matrix of all
sounds. It as the first sound is
not manifest. It remains in a
state of mergence in the
consciousness
supreme. But, it is
astir, throbbing and not in a
state of stagnation. When the
process of ideation begins, it
is
Pasyanti. It is
just a nebulous
idea without form. It all
happens in the creative mind
of Shiva. When the idea takes
on a form in His mind, it is
Madhyama, this-ness, idea
has taken a form. Finally, the
idea takes a definite form and
shape, it is manifest. It is
called
Vaikhuri, a
manifest
expression, gross word in verbal
form.
In his erudite commentary
on Samb-Panchashika,
Khemraj conveys that
aum as
the eternal inaudible sound
throbs incessantly in the heart
of man. It is the
para-vani from
which emerges Pashyanti,
which is impregnated with
form-less words and further
expands into other layers of
words with forms gross.
The verse reads:-
Aum iti antar nadanati
niyatam yah prati prani shabdo
Vani yasmat prasarti
para shambadtanmatra garbe
(Samb-panchashikha)
Kashmir Shaivism holds
that Supreme consciousness or
Shiva is beyond the physical
world, grants liberation to
seekers while living and creates
and is the foundation of three
vedas and is
known as
pranava, having a
unique-type
of self-reflection enabling an
aspirant to realise his own true
nature (swarup) of Shiva.
The verse reads:-
Yatra aarood trigun upandi Brahma tad bindu rupam
Yogindranam yadapi parmam bhati nirvanmargah
tryi aadhar pranav iti yet mandalam chand rashme
antah sukhshyam bahirapi brahat mukhtaya prapana
(Samb-panchashikha)
Aum,
to
Jagdhar Bhat, a
thirteen century poet-scholar of
Kashmir, is the combination of
three morases (matra) of
a,u &
m
and is
the eternal inaudible
sound, which is the matrix of
the entire word-hoard and goes
on pulsating within the heart
of all.
The verse reads:-
Aum iti safurad urasya anahatam
garb gumfitam samast vankhmayam
dandhaneeti hrat param padam
tat sat akhsharam upasahemaha
As per the Kashmir
Shaivites the triad of
a,u & m
refers to many triads of
Brahma, Vishnu and
Mahesh; Iccah, Jnan and
Kriya; satva, rajas
and
tamas and
subject, object and
praman (proof).
-
Prof. N.K. Gurtu, Commentary on sambapanchashikha
In his scintillating commentary on Bhagwatgeeta, Abhinavagupta writes that the inaudible word ( anahat shabad)
that is
audible only to the seekers is the nature
(swarup) of the
ultimate Reality. He equates
'aum' with the consciousness supreme that embodies the universe within its matrix in an undifferented forms.
Aum in Lalla Ded Vakh
Though a Shaivite to the core,
Lalla Ded as revealed by her
vakhs was
initiated into the
world of Shiva through the
bija
mantra,
aum,
by her
venerable
guru,
Siddha Srikanth. To
her, the manifesting word of
Shiva or Brahman is
aum or
pranav (Lord of
living beings).
Repetition of the word,
aum,
was the key that proved
efficacious in the processes of
concentrating her mind as a
first step to march ahead on the
spiritual journey that she had
assiduously embarked upon.
She was a seeker, an instinctive
seeker who meditated upon
aum. reflected upon it as the
most sacred syllable of the
three vedas, rig, sam and yajur
and immersed herself in the
Shaiva-Yoga praxis to cognise
her pristine nature of Shiva.
Lalla Ded was highly aware
of the great spiritual
significance of
aum as the
vedic
symbol. She had come across
aum as
delineated in the
vedas as the
crux of vedic
learning and vedic spiritual
praxes. She clearly says that
she had read only one word
'aum' as the
essence of Vedas
and then placed it in her mind
through its regular recitation
with one single-pointedness. To
her,
aum, was the
spiritual
charm beyond which she felt no
necessity to seek for other
means.
Aum as a
bija mantra
metamorphosed her from ashes
into pure gold.
Omei akuy achur parum Sui ha malie rotum vondas manz
Sui ha mali kani peth garum ta charum asus sas sapdas sone
Omei akuy achur parum
Sui ha malie rotum vondas manz
Sui ha mali kani peth
garum ta charum
asus sas sapdas sone
To Shaivites
aham is the
most powerful mantra that
leads a seeker to spiritual
fulfilment. But, to Lalla Ded,
aum is the
mantra that alone
works for any seeker. She has
concentrated and meditated
upon it and it is through this
mantra that she established a
bridge between her microcosmic
self and macrocosmic
Reality. The fact very well
known to Lalla Ded is that the
eternal, un-hindered sound,
aum, throbs
in the heart of
every man. What is needed is
only to concentrate on it for
higher ascendance.
Lalla Ded says:-
Akuya omkar yus nabhi dare
kombuya brahmandas somai gare
akuya mantra yus chyatas kare
tas sas mantra kyaha zan kare
As Lalla Ded has marched
upon spiritual path step by
step, She has worked out
various methodologies at
various stages to tune and
temper and temper herself to
the consciousness supreme. In
the course of her Shaiva praxes
a stage came when she got
merged in the essence of
aum,
that is Shiva consciousness,
and had a feeling that her body
got blazed like a red-hot coal.
It
is a spiritual feeling, quite
nebulous and Lalla Ded has
objectified it through red-hot
coal as a matter of her
observation in the world. It is
a
stage that seekers reach as a
result of
Shaktopaya.
She
gave up the six paths of
varna,
mantra, pada, kala, tattava
and bhuvan
as
prescribed in
the Shaiva methodology and
embarked direct upon
Shambhava-yoga (sat marg) for
complete mergence in the
Shiava-consciousness.
Says Lalla Ded:-
Akuya omkar yali layi onum
vohee korum panun paan
shya vath travith sat marg rotum
tyali Lalla bo vachas prakashasthan.
Source: Kashmir
Sentinel
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