Omkaar Sadhana

In the Prapanchsaar Tantra (by Chaukhamba Sanskrit Pratishthan) Adi Shankaracharya discussed various practical aspects. One of the interesting sadhana he discussed is Omkaar Sadhana.  According to him, Pranav can be addressed in ten different ways as Omkaar, Gunbeej (गुणबीज), Pranav (प्रणव), Taar (तार), Dhruv (ध्रुव), Vedadi (वेदादि), A-adi(अ-आदि), U-madhya (उ-मध्य), M-Par and trimatrak (त्रिमात्रक). According to him Omkaar being the precursor of all Vedas is used before all mantras. Being the root of all the yoni it is called Sarvyoni and being the base for every thing, hence called Sarvashraya (सर्वाश्रय). Since it is associated with everything hence it is also called Sarvsamvaad. A (अ) is Rikveda (ऋकवेद), U (उ) is Yajurveda (यजुर्वेद) and M (म) is Samveda (साम्वेद). 

In it, seven different ways of sadhana on OM has been described which one is trying to share here with the help of self generated image for easy understanding as below:

1.

According to it, one should repeatedly chant OM with A(अ), U(उ), M(म), Bindu (बिन्दु),Naad (नाद) and with ones mind take it to top in Dwadahsant (द्वादशान्त). One should practice it again and again till one can feel it established in Sahasrar (सहस्रार) and till mind gets completely dissolute in it.

Hence by this method one dissolves the MIND (मन).

2.

Visualize Omkaar (ओम्कार) in the Sahasraar and visualize it as an effulgent sun encircled by three orbs of light. In that experience Om in the form of a Bindu from where nectar is cascading down. Continue practicing this daily. By this one gets siddhi. One is set free of untimely death, diseases and victory pf various sins.

3.

In it visualize Kundlini shakti in the form of a subtle thread like effulgence which is embued with nectar like that of moon or Chandra rising from Mooladhar upwards. One who follows such a method, surely develops power to digest all kinds of poisons.

4.

Visualize the kundalini shakti in the form of a thin yellow hued light thread, like that of a cobweb, with three and half circle around the swyambhu lingam. Chanting OM (ॐ) beej one should raise it and enter it in to Suhumana (सुषुमना) taking it up to Dwadashant. Focus ones chit vritti in it and then completely dissolve It in the parmatama (परमातमा) in Sahasrar. By the power of it one gets free of the cycle of life and death and attains moksha.

5.

Dissolve A (अ) in U (उ), U (उ) in M (म), M (म) in Bindu (बिन्दु), Bindu (बिन्दु) in Naad (नाद), Naad (नाद) in Shakti (शक्ति), Shakti (शक्ति) in Shanti (शान्ति) which is without a second, Nishkal (निष्कल), form of Sarvanand (सर्वानन्द), subtle (सूक्षम), Sarvamaya which faces every direction and is pure effulgence. Thus all senses along with its cause and getting free of all kinds of associated knowledges, becomes one with Parmatama (परमात्मा). Such a yogi gets free of all kinds of deeds and becomes Brahm (ब्रह्म्) like.

6.

A yogi who understands all the five states of atma like Jagrit (जागृत), Swapna/ स्वप्न (dream state), Sushupti/ सुषुप्ति (Ignorance state), Turiya (तुरिया) and Turiyateet (तुरियातीत) achieves Sadya mukti. In it atma through our senses enjoys various things. A state in which mind without senses enjoys the things is called Swapna or dream state. A state where both atma and mind become without samkalp (सङ्कल्प), that state is called Sushupti. A state in which tamas gets removed and atma experiences the par-tattva is called Turiya. A state in which a yogi experiences that both atma and parmatama are one and the same entity that is called Turiyateet. Reaching this state, final emancipation of the yogi is just at hand.

7.

While chanting OM, one should experience it as Parvaak (परवाक)in mooladhar (मूलाधार), then experience it as Sukshamavaak (सूक्षमवाक) too there only. In the navel experiencing it as Pashyantivaak (पशयन्तिवाक) which is a form of knowledge, in the heart in Sushumana experience it as great knowledge form Madhyamavaak (मध्यमावाक), to arrive at one mouth in the form of Vaikhari vaak (वैखरी वाक). It means to experience the chanting of OM from Mooladhar (मूलाधार) in the form of Paravaak (परावाक) , moving through various stages to feeling it in ones mouth in the form of Vaikhari vaak is the realization of a yogi. From here he should raise it to his eyebrow centre, then to Moordha (मूर्धा), onwards to Dwadashant (द्वादशान्त) to culminate in to Shodashant (षोढशान्त). Here he should wait for some time and then retrace the path back to mooladhar dissolving the one in to another. On reaching para he should dissolve A, U and M in Jagrit (जागृत), Bindu (बिन्दु) in Swapna/ स्वप्न(dream state) and Naad (नाद) in Sushupti (सुषुप्ति), Shakti in turiya (तुरिया) and Shanta (शान्ता) in atma. Three states of atma and five states of Omkar are interconnected.

A-kaar of Om gives birth to ten kalas of Brahmjaat.

Srishti(सृष्टि)¹, Medha(मेधा)², Smriti(स्मृति)³, Ridhi(रिद्धि)⁴, Kanti(क्रान्ति)⁵,Luxmi(लक्ष्मी)⁶, Dyuti⁷, Sthira(स्थिरा)⁸, Sthiti(स्थिता)⁹, Sidhi(सिद्धि)¹⁰.

In the matrikas (मातृका) these are associated with varnas from Ka (क) to Cha (च).

U-kaar (उ-कार) of Om gives birth to ten kalas of Vishnujaat.

Jara(जरा)¹, Palini(पालिनि)², Shanti(शान्ति)³, Ishwari(इश्वरी⁴, Rati(रति)⁵, Kamika(कामिका)⁶,Varda (वरदा)⁷,Haladini(अहलादिनि)⁸,Priti(प्रीती)⁹,Deergha(दीर्घा)¹⁰.

In matrikas these are associated with varnas from Ta (त) to ta (ट).  

M-kaar (मकार) of Om (ॐ) gives birth to ten kalas of Rudrajaat (रुद्रजात).

Tikshina(तीक्षणा)¹, Raudri(रौद्री)², Bhaya(भय)³, Nidra(निद्रा)⁴, Tandra(तन्द्रा)⁵, Kshut(क्षुत)⁶, Krodhini(क्रोधिनी)⁷, Kriya(क्रिया)⁸, Utkari(उत्करि)⁹, Mrityu(मृत्यु)¹⁰.

These are associated with matrikas from Pa (प) to Ya (य).

Bindu gives rise to four kalas of Ishwarjaat (इश्वरजात) which are for tirodhaan (तिरोधान).

Peeta(पीत)¹, Shweta(श्वेता², Aruna(अरुणा)³, Asita(असिता) ⁴.

These are associated with Sha (श), sha (ष), Sa (स), Ha (ह).

Naad (नाद) gives rise to 16 kalas of Sadashivjaat (सदाशिवजात) for anugrah (अनुग्रह).

Nivratti(निवृत्ति)¹, Pratishtha(प्रतिष्ठा)², Vidya(विद्या)³, Shanti(शान्ति)⁴, Indhika(इन्धिका)⁵, Deepika(दीपिका)⁶, Rechika(रेचिका)⁷, Mochika(मोचिका)⁸, Para(परा)⁹, Sukshama(सुक्षमा)¹⁰, Sukshamamrita(सूक्षमामृता)¹¹, Gyana(ज्ञान)¹², Amrita(अमृता)¹³, Apyayini(अप्यायिनि)¹⁴, Vyapini(व्यापिनि)¹⁵, Vyomroopa(व्योमरूपा)¹⁶.

Thus explained Shankara various sadhanas of Omkaar in Prapanchsaar Tantra as understood by ones limited knowledge….Om!