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by Kailasam Iyer
You hear this expression “being one with the Universe” or “feeling one with the Universe” with the implication of an identity, resonance, compatibility, what is good for the Universe is good for me and vice versa type of cuddling in all sorts of socio, political, economic, religious interactions. What does this mean? Why is it felt sometimes and not others? Why do some people feel it and not others? When you eat a moderate amount of healthy food in the evening and if it is all digested before you go to sleep, chances are you will sleep well and wake up with a smug smirk on your face. You are in tune with your perceived universe or in other words the universe is a friendly place or the universe is cozy to you as a cocoon. The feeling is entirely subjective and transitory. Where does this feeling come from and why doesn’t it stay permanently? OR is there a way to latch on to it permanently? The answer lies in our understanding of what we mean by “the Universe” and who we are.
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Sutra 1.37
वीतरागविषयं वा चित्तम्॥३७॥
vItaraagaviShayaM vaa chittam
Taimni
"Also the mind fixed on those who are free from attachment (acquires steadiness)."
Vitaragas are those souls who have conquered human passions and risen above Raga-Dvesa. Meditation on the life and character of such a soul will help develop serenity and steadiness of mind. Patanjali recommends meditation not on an abstract virtue but on the virtue as embodied in a human personality. This type of meditation puts us in rapport with that personality and brings about a flow of power and influence which accelerates our progress. The object of meditation may be one’s Master, or a great Spiritual Teacher or one of the Divine Incarnations.
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Sutra 1.35
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
viShayavatI vaa pravRuttirutpannaa manasaH sthitinibandhinI
Taimni
"Coming into activity of (higher) senses also becomes helpful in establishing steadiness of the mind."
Mind can also be made steady by absorption in some super-physical sensuous cognition. For example, concentration on Nada or the subtle sensation of inner sound, as done in the practice of Laya Yoga, can be used for this purpose. It is probable that Laya Yoga merges with Raja yoga at some point. However, it can be used as an effective preliminary technique in preparation for Raja Yoga.
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Sutra 1.33
मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
maitrIkaruNaamuditopekShaNaam sukhaduHkhapuNyaapuNyaviShayaaNaaM bhaavanaatachittaprasaadanam
Taimni
“The mind becomes clarified by cultivating attitudes of friendliness, compassion, gladness and indifference respectively towards happiness, misery, virtue and
vice.”
In this Sutra Patanjali defines the correct attitude in the various situations that may arise in relationship with others. Uncontrolled reactions can lead to unpleasant and violent emotions. On the other hand, becoming cold-hearted and indifferent to all situations cannot lead to a calm and happy mind. The four principles enumerated in this sutra are derived from the laws of psychology and practical experience in dealing with the problem of adjusting ourselves to our environment. Whereas the sutra seems clear for the first three situations, some doubt may arise as to the adoption of “indifference” toward the wicked. This may seem contrary to the ideal of active help and compassion even toward the wicked as seems to be indicated in some scriptures. What we need to understand is that this sutra does not apply to those who are already self-realized nor to the common man on the street. This is applicable to the yoga aspirant on the path to spirituality. Such a person is not yet qualified to work toward reforming others and is thus best advised to remain un-engaged. The result of following the rule given in this Sutra is to bring about clarification of the mind and to remove one of the causes of mental disturbance for the aspiring yogi.
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Sutra 1.31
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
duHkhadaurmanasyaa~ggamejayatva shvaasaprashvaasaa vikShepasahabhuvaH
Taimni
“(Mental) pain, despair, nervousness, and hard breathing are the symptoms of a distracted condition of mind.”
In this sutra, symptoms by which the presence of Viksepa can be recognized are presented. Pain (dukkha) either physical or mental shows disharmony in the system. To treat physical pain one can visit a doctor. However, mental pain needs special examination either by self or a specialist.
Pain, when combined with a feeling of incapacity to remove it effectively, leads to despair, despair then leads to nervousness which is merely an outer physical symptom of despair. Nervousness disturbs the breathing because it disorganizes the flow of Pranic currents.
The subject of suffering (kleshas) has been dealt with in detail by Patanjali in Chapter 2. However, in this sutra we are talking about mental afflictions called Vikshepa and the associated symptoms. Removal of these is dealt with in the following sutras.
Aranya
" Sorrow, Dejection, Restlessness Of Body, Inhalation And Exhalation Arise From (Previous) Distractions."
Sorrow is of three kinds – Adhyatmika (arising within oneself), Adhibhautika (inflicted by others), and Adhidaivika (from natural calamity). Sorrow is any suffering that one tries to prevent/remove. Dejection results from non-fulfillment of desires. Upsetting of bodily steadiness results in shakiness of the body. The process of disturbed breathing is also associated with mental distraction. In complete concentration, breathing may stop but the flow of inner consciousness continues and brings about concentration on the object of meditation.
Sutra 1.32
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः॥३२॥
tatpratiShedhaartham ekatattvaabhyaasaH
Taimni
"For removing these obstacles there (should be) constant practice of one
truth or principle."
This sutra refers not to the attainment of ‘samadhi’ (as suggested by some commentators) but to reverse the tendency of the mind to run after sense objects and develop capacity to stay focused on the object of concentration. Concentration of purpose and the capacity to keep the mind directed within are essential pre-requisites for the practice of Yoga.
Aranya
"For Their Stoppage (i.e. Of Distractions) Practice Of (Concentration on) A Single Principle Should Be Made."
How is the mind to be understood?
- One state limited to one object without a substrate: not tenable because then the mind will always be one-pointed on that object
- Continuous flow of discrete (similar or dissimilar) ideas: if, as is considered for this view, the mind is momentary then a flow cannot be maintained
- Each idea of the mind is uniquely different from every other idea: not tenable as this would negate the presence of the ’self’ which is the cognizer through all senses
So, we must conclude that mind is a substrate of all modifications and is one continuous entity. For the purpose of concentration, it is not important what the object of contemplation (the single principle) is – Ishvara or any other element/object (Aranya does recommend focusing on Ishvara or the pure I-sense). When concentration is coordinated with inhalation and exhalation, the breathing becomes yogic breathing which leads to calmness of the mind. The effort to keep the mind still also decreases shakiness of the body.
Discussion
Aranya’s statement that the ordinary breathing is associated with mental distraction came up for some discussion. We finally concluded that the breathing referred to in this sutra is the result of one of the nine Vikshepas mentioned in the previous sutra. In such a case the breathing will be distracted.
An interesting idea about suffering was brought forward – all suffering results when objects made for human comfort are damaged. For example, in the case of calamities like Katrina, most of the damage was to man-made items like buildings, roads, bridges, vehicles etc. Living in tune with nature can reduce our suffering as there will be much less to lose.
One question came up with regard to the practice on "one principle (ek tattva)" – can the benevolent acts of Mother Teresa be considered ‘one principle’? The answer: no, not the acts themselves but the singe idea of reducing human suffering can be considered as one principle.
Sutra 1.30
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
vyaadhistyaanasaMshayapramaadaalasyaaviratibhraantidarshana aalabdhabhUmikatvaanavasthitatvaani chittavikShepAH te’ntaraayaaH
Taimni
"Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these (nine) cause the distraction of the mind and they are the obstacles."
Turning outward of consciousness is caused by Viksepa – the distractions of the mind. The current sutra provides the reasons for this Vikshepa. Two characteristics of an average man of the world (not on a yogic path):
- Lack of purpose: To achieve the desired goal in the material world, one needs a sense of purpose. The yogi, even though not interested in worldly pursuits, needs concentration of purpose to achieve the yogic objectives.
- The mind is generally focused outward only. For a yogi, it is necessary to replace the centrifugal tendency of the mind with a centripetal tendency.
In the case of a mirror, the reflected image of an object gives the appearance of another object where none exists. Similarly, the mind perceives an "image" of the objects outside through the instrumentality of sense organs. After interaction with the consciousness, the same image is projected outward to give us an appearance of the world of forms and shapes etc. Because we are projecting our own image outwards, the world is simply an illusion as it is purely a projection. It is this projection outwards by the lower mind of what is really within which constitutes the fundamental nature of Viksepa and which lies at the basis of this outward turned condition of the mind.Thus there is essentially a big gap between the physical world and our own projection of it. Science can only bridge this gulf between the two when it takes into account the world of Reality which expresses itself through
consciousness.
Patanjali has enumerated nine conditions of the mind or body which cause Viksepa
and thus serve as obstacles in the path of the Yogi.
- Disease (vyadhi): Physical illness or disease is an obvious distraction for the mind
- Languor (styana): Chronic fatigue and lack of nervous energy are caused either by some defect in the "pranamaya kosha" or as a psychological condition based on a total lack of purpose in life
- Doubt (samshaya): Doubts in the efficacy of yogic techniques are a cause of distraction. An unshakable faith (shraddha) in the objectives, in the person himself and the yogic methods to be practiced is a key requirement for progress on the path of yoga.
- Carelessness (pramada): Careful attention to important and seemingly unimportant things in life is needed to overcome the tendency to become lax and careless in yogic pursuits.
- Laziness (alasya): Laziness is love of comfort and ease and a tendency to avoid exertion – physical or mental. Languor (mentioned above) can be considered a physical defect while laziness is a psychological condition.
- Wordly-mindedness (avirati): The path of yoga leads to Viveka (discrimination). However, if this viveka is purely at an intellectual level, the mind will be constantly driven outward through the attraction of sense objects. Worldly-mindedness can be a serious cause of Viksepa (mental distraction).
- Delusion (bhranti-darshana): Delusion, taking a thing for what it is not, is generally caused by lack of discrimination. Sometimes people begin to see lights or hear sounds during their ‘yogic sadhana’. Due to delusion they begin to look at these spurious and trivial experiences as real yogic attainments. These feelings are a serious cause of distractions.
- Non-achievement of a state (alabdha-bhumikatva): To attain deeper levels of consciousness, one needs to go through the essential techniques of yoga – dharana (concentration), dhyana (meditation) and samadhi (absorption). Persistent effort is required to make the leap from one state to the next. Non-attainment of the next state with reasonable effort is a major cause of distraction for the sadhaka.
- Instability (anavasthitatvani): Sometimes, due to its inherent fickleness or unsteadiness, the mind can revert back to the previous state. This is a cause for vikshepa.
Aranya
"Sickness, Incompetence, Doubt, Delusion, Sloth, Non-Abstention, Erroneous Conception, Non-Attainment Of Any Yogic Stage, And Instability To Stay In A Yogi State, These Distractions Of The Mind Are The Impediments."
Sickness is disorder of humors (the three doshas – kapha, pitta, vaata), secretions and the organs of the body. Proper and wholesome diet is essential for good health. Incompetence is incapacity of the mind. It results from restlessness of the mind. Doubt – "it can be this or it cannot be this". Doubts can be removed by listening to instructions, contemplation and being with a guru. Delusion is self-forgetfulness which leads to worldly engagement. Dullness of the body and mind leads to disinclination to engage in yogic pursuits which is called sloth. This state represents a preponderance of tamas. Erroneous perception results from not knowing what is to be removed and how to do it; also knowing a lower state of spiritual evolution to be the higher state.
The above impediments disappear as a result of Ishvara-pranidhana whereby a sattvic intellect is developed.
Discussion
Is the world really an illusion? Since we only have access to the world that is mediated by our own mind, it can be considered an illusion. The eye, for example, can only see the periphery of an object – it cannot see the "whole" object. Thus we can never perceive the full object in its entirety. What we see is what has been interpreted by our mind/ego. In Vedanta the word "mithya" is used which is defined as something that has both a beginning and an end. Since the world appears to us only as a projection of our mind, its existence lasts only as long as the mind lasts. Thus it is ‘mithya’. An example from the movie "Rashomon" was given in which four people describe the same event in four entirely different ways, each of which is equally convincing.
We need to emphasize, though, that as per Patanjali’s yoga philosophy, there are two distinct entities, both equally real – purusha and prakriti. It is true that the prakriti manifests only due to the presence of purusha. However, prakriti, in the unmanifest form, and purusha are recognized in both Sankhya and Yoga as two independent entities.
Sutra 1.29
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
tataH pratyakchetanaadhigamo’pyantaraayaabhaavashcha
Taimni
"From it (result) the disappearance of obstacles and turning inward of
consciousness."
Two results accrue as a result of the practice of "Ishvara Pranidhana" (through the japa of OM) – turning of the consciousness inward and the gradual disappearance of ‘obstacles’. Normally our awareness is focused outward toward external objects as influenced by the lower mind. The term ‘pratyak chetana’ means turning that awareness inward toward the higher principles of the higher mind, intellect and Purusha (Atma-Buddhi-Manas). When the state of samadhi is reached, we establish a direct connection with the principle of Purusha.
The other result of Japa of Pranava (OM) is the gradual disappearance of the obstacles – impurities in the vehicles, weaknesses of character, lack of
development etc – which lie in the path of the Yogi. By the dynamic stimulation of the microcosm, all the obstacles and impurities are removed. Ishvara Pranidhana through OM chanting is a powerful practice and must be preceded by the establishment of yamas and niyamas.
Aranya
"From that comes realization of the individual self and the obstacles are removed".
Pratyak Chetana means the true self of a person who has ignorance (and of one who is free from it). It is the consciousness which is directed inward as opposed to outward (toward the knowables). Purusha is the ‘pratyak chetana’.
Ishvara is consciousness only and is not perceivable by the mind. Only objects external to us are perceivable, knowable. Ishvara is free from ignorance, is pure and blissful. Here the Ishvara is represented as being without attributes (saguna Ishvara). However, devotion to a ’saguna Ishvara’ (with attributes) was common among Sankhya Yogis. These two essentially lead to the same result – attainment of discriminative knowledge (Viveka)
Discussion
An example of turning the awareness from outside to inside was cited – let us say one is meditating on the image of Shiva. In the beginning, the image may be imagined as being external to us. However, as the meditation deepens, we begin to bring the Shiva consciousness inward and finally merge in that consciousness.
As we were on the subject of Shiva, Pashupati mentioned about the book titled, "Namah Shivaya Shantaya" by Sri Anandamurti which is the story of Shiva. A movie with the same name has also been recently released. Also mentioned was a book, "From Volga to Ganges", a historical account of the Aryans.
A reference was again made to the four stages of consciousness as given in the Mandukya Upanishad (please see the discussion section for Sutra 1.28):
- Wakefulness: outward consciousness where we perceive and interpret the universe outside of us
- Dream state: the senses are shut out but we have internal stimuli creating our own internal universe
- Deep sleep: mind and senses are shut out; however, brain is still active and repair and rejuvenation is going on
- Turiya: there is no experience of even deep sleep, only maintenance of vital functions remains
In the context of the present sutra, the state of ‘turiya’ would correspond with the final state of ‘pratyak chetana’.
Sutra 1.28
तज्जपस्तदर्थभावनम्॥२८॥
tajjapastadarthabhaavanam
Aranya
"Repeat it and contemplate upon its meaning"
It has been said, "through contemplative mantra repetition, yoga (one-pointedness) is consolidated and through yoga, chanting of mantra is improved. As both chanting of mantra and yoga are deepened, the supreme soul is revealed.
The word "OM" symbolizes the concept of Ishvara. When OM is repeated while contemplating on its significance, Ishvara-Pranidhana is well established.
Normally to perceive or to think of something, we need a receiver, instrument of reception and the object received. The object perceived can be inside or outside of us. An outside object is perceived through form, color etc. An internal object is perceived through its association with intellect or the I-sense. Beginners in yoga practice normally perceive Ishvara as an external object consisting of form and color and other attributes.
The practice of Ishvara Pranidhana has to be practiced inside the heart. Here "heart" is not the anatomical entity that we know of but a place where pleasure, pain, fear etc are experienced. As a technique for practicing contemplation, one can visualize Ishvara as a luminous light in the heart and then repeating the mantra OM. Once the mind becomes calm and restful, the devotee should contemplate that the I-sense is one with Ishvara. In the Mundaka Upanishad the following is described, "Brahman within the heart is the target; OM is the bow, and the self or ego is the arrow. With the mind one-pointed, one should hit the mark so the self is fully absorbed in Brahman."
While repeating OM, the "O" is pronounced comparatively short and "M" long; it should be repeated mentally, not articulately. Another technique is to use the breath to guide the repetition – while inhaling repeat "O" and while exhaling repeat "M" keeping the recollection of Ishvara always in the mind.
Discussion
Among the Hindus, there are four major sects to which people belong – Vaishnavites (who worship Lord Vishnu), Shaivites (who worship Lord Shiva), Shaktas (who worship Shakti) and Smartas (who predominantly follow Advaita Vedanta of Shankaracharya). Devotees belonging to these sects use their own respective ishta-devata (chosen deity) when contemplating on the supreme. Patanjali is proposing a method of contemplation which is largely non-sectarian.
Mandukya Upanishad is fully devoted to extolling the meaning and significance of OM. The word OM is also described in terms of its constituent sounds – ‘a’, ‘u’ and ‘m’. The Self is described as consisting of four aspects:
- Vaishvanara (fire or agni): associated with the letter “a” and the state of wakefulness; conscious, gross existence
- Taijasa (splendor, luminosity): associated with the letter “u” and the state of dream; unconscious, subtle
- Prajna (wisdom): associate with the letter “m” and the state of deep sleep; subconscious, causal
- Turiya (the fourth state): beyond the above three states; pure consciousness (state of Samadhi in yoga)
On searching the internet, I found this website by ‘Swami J’ which has a nice summary of Mandukya Upanishad.
We made one observation on the pronunciation of OM. As per Aranya, the sound “O” should be shorter than the sound “M”. However, we noted that the word is normally written in Sanskrit as (ओ३म्) or (O3M), i.e., ‘O’ followed by the digit 3 and then the letter ‘M’. The digit 3 represents what is called the ‘pluta swara’ or the long vowel sound in Sanskrit. This means that a letter followed by the digit 3 should be pronounced for a much longer time than the regular letter. We notice that in traditional chanting of OM, the sound ‘O’ is made much longer than the sound ‘M’.
Sutra 1.27
तस्य वाचकः प्रणवः॥२७॥
tasya vaachakaH praNavaH
Aranya
"The sacred word designating him is Pranava or the mystic symbol OM"
The words "father" and "son" represent relationship between two people. If you hear the words Maitra and Chaitra (names of two people), you can associate the names with specific persons based on your memory. If you saw them in person, you don’t even have to know the names to know something about them. If, however, a relationship exists between them, e.g., "Maitra is Chaitra’s father", you have to utter the words "father" or "son" to know the relationship between the two. In a similar manner, the word "OM" (Pranava) symbolizes Ishvara. This association has been provided to us by the sages and rishis who became aware of this connection in their meditations. The sound "OM" is easy to pronounce and its constant utterance can lead to deep states of contemplation.
Discussion
The word "mantra" is composed of two syllables – "man" and "tra". The literal meaning of "mantra" (in Sanskrit) is “Mananat Trayate Iti Mantrah” (when repeated and contemplated upon (mananat), frees the soul from bondage (trayate)). Om is the primordial sound which has this quality.The sages discovered several combination of sounds which they called "mantras" which were given to their disciples for meditation. Om is such a sound and has been linked directly with Ishvara.
Sutra 1.28
तज्जपस्तदर्थभावनम्॥२८॥
tajjapastadarthabhaavanam
Taimni
The power of the mantra cannot be achieved by merely repeating the mantra mechanically. It must be developed slowly by the application of the right methods. The two principal means of developing the latent power of Pranava, as given in this sutra, are ‘japa’ (constant repetition) and ‘bhavana’ (dwelling upon in mind).
In Japa, a well-known technique of Mantra-Yoga, the Mantra is repeated (first audibly, then silently and lastly mentally) in a prescribed manner. Even though Japa begins in a mechanical repetition but gradually evolves into meditation unfolding the deeper layers of consciousness. The potency of the mantra depends upon its capacity to arouse subtle vibrations within different layers of consciousness. The physical vibration of the sound of the mantra is its outermost expression and hidden behind are the subtler vibrations. These different aspects of Vak or ‘speech’ are called Vaikhari, Madhyama, Pasyanti and Para. Vaikhari is the audible sound which can lead through the intermediate stages to the subtlest form of Para Vak. It is through these subtler forms of ‘sound’ that the unfoldment of consciousness takes place.
The object of the dual practice prescribed in this Sutra is
to contact the Divine Consciousness of Isvara. The Japa has the effect of attuning the
vehicles. Bhavana, on the other hand, provides the necessary drawing force, an attraction which draws together the two—the Jivatma and the Paramatma. Bhavana is a form of intense meditation on the significance of the Mantra and
the object which is sought to be gained. This intense yearning for the spiritual goal polarizes all the powers and faculties of the seeker, gradually removing
the distractions and turning his attention inwards.
Discussion
Mantra doesn’t necessarily have to have a meaning in any language. It just represents a deep associciation with the object of meditation. It is important to understand the essence and significance of this association. Mere mechanical repetition is not very helpful. When we are not mindful, the mind drifts away to unrelated thoughts and ideas (e.g., cooking the next meal); that is why the ‘bhavana’ is so important to keep in mind. In the case of "Ishvara Pranidhana", the ‘bhavana’ that Ishvara is the "special Purusha", as defined in sutra 1.24, must be kept in mind while repeating the Pranava (OM) mantra.
Sutra 1.27
तस्य वाचकः प्रणवः॥२७॥
tasya vaachakaH praNavaH
Taimni
"His designator is ‘OM’"
Since OM is a mantra, it is essential to first understand a brief theory of ‘mantra-yoga’. Sound, or Sabda, can be used to bring about changes in matter and consciousness. The world is not only created but maintained by this Sabda which differentiates into innumerable forms of vibration which underlie the phenomenal world. From science we know that matter and energy are inter-convertible. The relation between mass and energy is given by the well-known equation of Einstein, E=C2.(m’-m).
The primary and integrated vibration from which all the vibrations in manifestation are derived is called Sabda-Brahman, i.e. the Ultimate Reality in its aspect of ‘Sound’. The Ultimate Reality also finds expression in ‘consciousness’. In fact, each kind of vibration has a corresponding state of consciousness. For example, a vibration of light/sound with a definite wavelength produces its corresponding color/sound perception in consciousness. Similarly, particular higher states of consciousness can be brought about by initiating particular kinds of vibrations. Moreover, consciousness can also influence matter and bring
about changes in matter.
The above forms the basis of Mantra-Sastra or Mantra-yoga, the science of unfoldment of consciousness by the help of Mantras. It is worth noting that all traditional Mantras of Samskrta origin are derived from the letters of the Samskrta alphabet. The 52 letters of the Samskrta alphabet representing 52 basic elemental powers, used in different permutations and combinations, can generate various mantras.
For a yogi to be well established on the path of yoga, it is necessary to bring the mind to a state of peace and quiet. Patanjali, in this sutra, states that Pranava (the sound of OM) is the Vacaka, the name or designator, of Isvara. However, in the context of Mantra-Yoga it is used for a name which is essentially of the nature of a Mantra and has the power of revealing the consciousness when used in a prescribed manner. Om is considered to be the most mystical, sacred and powerful Mantra by the Hindus because it is the Vacaka of Isvara.
Discussion
All form of matter is a vibration in essence. Every sense perception reaches the brain after transduction to electrical energy. For example, when we smell something, the smell molecules reach the nose but the brain receives the information as a specific vibration.
According to Buddhism, there are five components of existence: form (whatever is received through the five senses), sensation (receiving of impressions via the senses through contact with the external world), perception (formation of concepts out of sensation), volition (samskaras which influence the workings of the mind), and consciousness (discriminative qualities). Here again, every perception or volition etc is a form of vibration.
Another scientific equation that relates energy and frequency is the Planck’s constant (h) – E = h u where E is the energy and u (the greek letter ‘nu’) is the frequency.
OM in Sanskrit is a compound sound composed of "a", "u" and "m". "a" is the first letter of the Sanskrit alphabet (the first vowel) and "m" is the last of the regular consonants. Thus the sound OM encompasses the entirety of sounds in the Sanskrit alphabet. Since each letter has a specific sound vibration and, as we have seen above, each vibration corresponds to different states of consciousness, OM represents the entirety of all states of consciousness, leading to the highest state, Ishvara. Mantra can be considered to be a bridge between individual consciousness and cosmic consciousness.
In the science of Kundalini yoga, chanting of mantras can lead to an awakening of the "kundalini power".
In the chanting of Vedic hymns, each mantra is supposed to be sung in a prescribed format. Similarly, other faiths also require their scriptures to be chanted in specific manner.
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