The Spiritual Import of the Mahabharata and the Bhagavadgita :13-9.

-


Chapter 13: Centring the Mind in the Heart-9.

The recitation of Om is a common practice among all religious devotees.

The pranava is attached to every mantra, and whenever we begin any religious performance or ablution, we repeat the mantra Om.

The idea behind this recitation is to gather up our energies into completeness, so that we become filled with a vibration which is to be in sympathy with the vibration that originated this universe itself.

The Om mantra that we chant is not merely a word that we utter, it is not a sound that we produce, but a vibration that is generated from every part of our system.
Often it is said that the chant of Om has to rise from the nadi or the navel, the root of our body, and not merely from our lips or throat.

This means to say that the whole of our being has to be shaken when we chant Om.

This word, this letter, this sound symbol Om is recognised as the word of God, the seat of all wisdom and knowledge, the origin of all language ultimately.



Any language can be traced to this root of Om, the comprehensive word wherein the entire vocal system begins to operate totally.

In the utterance of the letters of the alphabet—ka, kha, ga, gha and so on in Hindi or a, b, c, d and so on in English—only the part of the system that is the vocal chords begins to operate.

But here, the whole of the sound box begins to operate.

This is perhaps the reason why linguists and philologists have opined that the chanting or the recitation of Om is equivalent to the repeating of every letter or every word, or producing every kind of sound which goes to constitute the letters of any alphabet of any language.

Swami Krishnananda
To be continued  ..


Comments

Post a Comment

Popular posts from this blog

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-5. Part-5.( Last Part)

-
Image
5: God is Our Eternal Friend-5. ( Last Part ) We are filled with doubts in our minds—we can prepare a dictionary of all our doubts—they are endless. Everywhere we have a suspicious attitude about the world, about things, about people, about ourselves, about the past, about the present, and about the future. These doubts cannot be dispelled until knowledge arises, and we know what knowledge means, an insight into which we have been given in the second chapter of the Gita. Knowledge is the knowledge of God ultimately, and as a result, knowledge of the nature of the world in its reality, as mentioned in the third chapter. This is true knowledge, and when we are awakened to this real knowledge, all doubts get dispelled. Then what happens? Atmavantam—we become truly possessed of the Self that we really are. We are people who have lost ourselves and are in pursuit of things outside. Yes, this is what has happened; we have grasped the world and lost our own selves, and we are
Read more

The Spiritual Import of the Mahabharata and the Bhagavad gita : Ch-10. Part-3.

-
Image
Chapter 10: The Imperishable Among All that is Perishable : Part-3. We are told in the Puranas that Narayana or Vishnu takes incarnations for the preservation of creation. Vishnu is regarded as yajna itself. It is the highest sacrifice—God sacrificing himself every moment of time for the sustenance of His creation. As adhiyajna He is the administrative power and the methodology of the working of the cosmos. All activity is comprehended under this yajna of the cosmos. Therefore God is present in all activity when it is considered as a passage to God, when it is regarded as a manifestation of God as rays emanating from the sun. Those wise souls who envisage God as adhibhuta, adhidaiva and adhiyajna, which means to say, who encounter God as a comprehensive Absolute and not merely existing only here or there, such devotees are true knowers. They can entertain or maintain this consciousness even at the time of passing from this world—they are not deprived of th
Read more

The Spiritual Import of the Mahabharata and the Bhagavadgita : Ch-9. Part-8.

-
Image
9: The Unity of the Lover and the Beloved : Part-8. The distressed souls seeking God are of one type. One who is baked in the fire of samsaram,who is tortured in this hell of earth, suffering through various sorrows, seeks riddance from the grief of the world by resort to God under the impression that God is like a parent—a father or a mother or a supreme saviour. The intention behind this devotion is redress—freedom from sorrow, the inability to bear suffering. This is the reason here behind the devotion to God. Whether this could be an adequate reason, anyone can contemplate independently for oneself. Can we love God merely because He is the only source of redemption from our sorrows? Do we want freedom from sorrow, or do we want God? That is a different question that will come up later on. Swami Krishnananda To be continued  ....
Read more