Divisions
71-510: Aum (or Om ) is an Indian mantra and spiritual symbol. AUM or aum may also refer to: Aum Om (or Aum ) ( listen ; Sanskrit : ॐ, ओम् , romanized : Oṃ, Auṃ , ISO 15919: Ōṁ ) is a polysemous symbol representing a sacred sound, syllable, mantra , and invocation in Hinduism . Its written form is the most important symbol in the Hindu religion. It
142-566: A Proto-Indo-European introductory particle " *au " with a function similar to the Sanskrit particle "atha" ( अथ ). However, contemporary Indologist Asko Parpola proposes a borrowing from Dravidian " *ām " meaning "'it is so', 'let it be so', 'yes'", a contraction of " *ākum ", cognate with modern Tamil " ām " ( ஆம் ) meaning "yes". In the Jaffna Tamil dialect spoken in Sri Lanka, aum'
213-562: A deity into the sacrificial fire). You are the mystic syllable OM . You are higher than the highest. People neither know your end nor your origin nor who you are in reality. You appear in all created beings in the cattle and in brahmana s. You exist in all quarters, in the sky, in mountains and in rivers." Aranyaka Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Aranyakas ( / ɑː ˈ r ʌ n j ə k ə z / ; Sanskrit : आरण्यक ; IAST : āraṇyaka ) are
284-613: A few such as by sage Arunaketu include hymns with deeper philosophical insights. The Aranyakas discuss sacrifices , in the language and style of the Brahmanas , and thus are primarily concerned with the proper performance of ritual (orthopraxy). The Aranyakas were restricted to a particular class of rituals that nevertheless were frequently included in the Vedic curriculum. The Aranyakas are associated with, and named for, individual Vedic shakhas . The Atharvaveda has no surviving Aranyaka, though
355-412: A forest" or rather, "belonging to the wilderness". It is derived from the word Araṇya (अरण्य), which means "wilderness". Several theories have been proposed on the origin of the word Aranyaka . Originally, as per Oldenberg (1915), it meant dangerous texts to be studied in the wilderness (Taitt. Ar. II). A later, post-Vedic theory holds that these texts were meant to be studied in a forest, while
426-442: A hymn". Om is the agreement ( pratigara ) with a hymn. Likewise is tathā = 'so be it' [the agreement] with a [worldly] song (gāthā) [= the applause]. But Om is something divine, and tathā is something human. The Chandogya Upanishad is one of the oldest Upanishads of Hinduism. It opens with the recommendation that "let a man meditate on Om". It calls the syllable Om as udgitha ( उद्गीथ ; song, chant), and asserts that
497-450: A long earthly life, where the practitioner aspires to acquire a divine self (atman) in a non-physical form, allowing them to reside eternally in the heavenly realm. In Valmiki 's Ramayana , Rama is identified with Om , with Brahma saying to Rama: "You are the sacrificial performance. You are the sacred syllable Vashat (on hearing which the Adhvaryu priest casts the oblation to
568-401: A long vowel, ō . (See above .) The syllable is sometimes written ओ३म् , where ३ (i.e., the digit "3") explicitly indicates pluta ('three times as long') which is otherwise only implied. For this same reason Om may also be written ओऽम् in languages such as Hindi , with the avagraha ( ऽ ) being used to indicate prolonging the vowel sound. (However, this differs from
639-648: A part of the ancient Indian Vedas concerned with the meaning of ritual sacrifice, composed in about 700 BC. They typically represent the later sections of the Vedas, and are one of many layers of Vedic texts. The other parts of the Vedas are the Samhitas (benedictions, hymns), Brahmanas (commentary), and the Upanishads (spirituality and abstract philosophy). Aranyakas describe and discuss rituals from various perspectives; some include philosophical speculations. For example,
710-470: A result, Om is regularly pronounced [õː] in the context of Sanskrit. However, this o reflects the older Vedic Sanskrit diphthong au , which at that stage in the language's history had not yet monophthongised to o . This being so, the syllable Om is often archaically considered as consisting of three phonemes : "a-u-m". Accordingly, some denominations maintain the archaic diphthong au viewing it to be more authentic and closer to
781-510: A ritual of reciting it with surya namaskara exercises after each of its 132 anuvakas. Parts of the Kaṭha version of this section has been published by L. v. Schroeder in 1898. Chapter 2, discusses the five Mahā-yajñas that every Brahmin has to do daily, most importantly the daily recitation of the Veda (svādhyāya). Further, the sacred thread, the yajñopavīta, sāndhyā worship, that of the ancestors (pitṛ),
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#1732852069875852-478: A struggle between Devas (gods) and Asuras (demons). Max Muller states that this struggle between gods and demons is considered allegorical by ancient Indian scholars, as good and evil inclinations within man, respectively. The legend in section 1.2 of Chandogya Upanishad states that gods took the Udgitha (song of Om ) unto themselves, thinking, "with this song we shall overcome the demons". The syllable Om
923-505: Is breath; they are pairs, and because they have love for each other, speech and breath find themselves together and mate to produce a song. The highest song is Om , asserts section 1.1 of Chandogya Upanishad. It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it. The second volume of the first chapter continues its discussion of syllable Om , explaining its use as
994-595: Is immortal. It is a mark to be penetrated. Penetrate It, my friend. Taking as a bow the great weapon of the Upanishad, one should put upon it an arrow sharpened by meditation, Stretching it with a thought directed to the essence of That, Penetrate that Imperishable as the mark, my friend. Om is the bow, the arrow is the Self, Brahman the mark, By the undistracted man is It to be penetrated, One should come to be in It, as
1065-579: Is linked to the Highest Self, and section 2.23 where the text asserts Om is the essence of three forms of knowledge, Om is Brahman and "Om is all this [observed world]". The Katha Upanishad is the legendary story of a little boy, Nachiketa , the son of sage Vājaśravasa , who meets Yama , the Vedic deity of death. Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Self) and moksha (liberation). In section 1.2, Katha Upanishad characterises knowledge ( vidyā ) as
1136-432: Is mortal, they strive for immortality. They are equipped with all this... such a human being is an ocean. He partakes of everything in the world, and still his thoughts go beyond it. And even if he were to partake of the other world, his thoughts would also go beyond it. — Aitereya Aranyaka 2.3.2 – 2.3.3 There are five chapters each of which is even considered as a full Aranyaka. The first one deals with
1207-473: Is no absolute distinction between Aranyakas and Upanishads , as some Upanishads are incorporated inside a few Aranyakas . Aranyakas , along with Brahmanas , represent the emerging transitions in later Vedic religious practices. The transition completes with the blossoming of ancient Indian philosophy from external sacrificial rituals to internalized philosophical treatise of Upanishads. "Aranyaka" ( āraṇyaka ) literally means "produced, born, relating to
1278-548: Is one of the most important spiritual sounds. The syllable is often found at the beginning and the end of chapters in the Vedas , the Upanishads , and other Hindu texts , and is often chanted either independently or before a mantra, as a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages ( sanskara ) such as weddings, and during meditative and spiritual activities such as yoga . It
1349-501: Is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries, and spiritual retreats in Hinduism , Buddhism , Jainism , and Sikhism . As a syllable, it is often chanted either independently or before a spiritual recitation and during meditation in Hinduism, Buddhism , and Jainism . The syllable Om is also referred to as Onkara (Omkara) and Pranava among many other names . The syllable Om
1420-438: Is referred to by many names, including: The etymological origins of ōm (aum) have long been discussed and disputed, with even the Upanishads having proposed multiple Sanskrit etymologies for aum , including: from " ām " ( आम् ; "yes"), from " ávam " ( आवम् ; "that, thus, yes"), and from the Sanskrit roots " āv- " ( अव् ; "to urge") or " āp- " ( आप् ; "to attain"). In 1889, Maurice Bloomfield proposed an origin from
1491-455: Is represented in Devanagari as ओम् , composed of four elements: the vowel letter अ ( a ), the vowel diacritic ो ( o ), the consonant letter म ( m ), and the virama stroke ् which indicates the absence of an implied final vowel. Historically, the combination ओ represented a diphthong, often transcribed as au , but it now represents
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#17328520698751562-494: Is same as Brahma, Vishnu, Shiva, all deities, the universe, and Om . (O Lord Ganapati!) You are (the Trimurti) Brahma , Vishnu , and Mahesa . You are Indra . You are fire [ Agni ] and air [ Vāyu ]. You are the sun [ Sūrya ] and the moon [ Chandrama ]. You are Brahman . You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That
1633-420: Is so named after Vana-Forest life by moving to the forest. From 75 till end of life person lives life of an ascetic, contemplating on supernatural, pure philosophy, accepting whatever is available for sustaining the life. It is mostly in helping the society in whatever manner possible, giving benefit of long experience and knowledge accumulated during the lifetime. Taittiriya Ar. 2 says, "from where one cannot see
1704-406: Is so widespread and linked to knowledge, that it stands for the "whole of Veda". The symbolic foundations of Om are repeatedly discussed in the oldest layers of the early Upanishads. The Aitareya Brahmana of Rig Veda, in section 5.32, suggests that the three phonetic components of Om ( a + u + m ) correspond to the three stages of cosmic creation, and when it is read or said, it celebrates
1775-400: Is the essence of the supreme Absolute, consciousness, Ātman , Brahman , or the cosmic world. In Indic traditions, Om serves as a sonic representation of the divine, a standard of Vedic authority and a central aspect of soteriological doctrines and practices. It is the basic tool for meditation in the yogic path to liberation . The syllable is often found at the beginning and
1846-456: Is the most sacred syllable symbol and mantra of Brahman , which is the ultimate reality, consciousness or Atman (Self within). It is called the Shabda Brahman (Brahman as sound) and believed to be the primordial sound ( pranava ) of the universe. Om came to be used as a standard utterance at the beginning of mantras, chants or citations taken from the Vedas . For example,
1917-426: Is the word for yes. Regardless of its original meaning, the syllable Om evolves to mean many abstract ideas even in the earliest Upanishads. Max Müller and other scholars state that these philosophical texts recommend Om as a basic tool for meditation and explain the various meanings that the syllable may hold in the mind of one meditating, ranging from "artificial and senseless" to the "highest concepts such as
1988-472: Is thus implied as that which inspires the good inclinations within each person. Chandogya Upanishad's exposition of syllable Om in its opening chapter combines etymological speculations, symbolism, metric structure and philosophical themes. In the second chapter of the Chandogya Upanishad, the meaning and significance of Om evolves into a philosophical discourse, such as in section 2.10 where Om
2059-472: Is to say, You are all this). The Jaiminiya Upanishad Brahmana , a Samavedic text, outlines a story where those who chant Om can achieve the same rewards as deities. However, the gods are concerned about humans ascending to their realm. To address this concern, a compromise is reached between the gods and Death. Humans can attain immortality, but it involves relinquishing their physical bodies to Death. This immortality entails an extended celestial existence after
2130-600: Is written as ௐ , a ligature of ஓ ( ō ) and ம் ( m ), while in Kannada , Telugu , and Malayalam , Om is written simply as the letter for ō followed by anusvāra ( ಓಂ , ఓం , and ഓം , respectively). There have been proposals that the Om syllable may already have had written representations in Brahmi script , dating to before the Common Era . A proposal by Deb (1921) held that
2201-556: The swastika is a monogrammatic representation of the syllable Om , wherein two Brahmi /o/ characters ( U+11011 𑀑 BRAHMI LETTER O ) were superposed crosswise and the 'm' was represented by dot. A commentary in Nature (1922) considers this theory questionable and unproven. A. B. Walawalkar (1951) proposed that Om was represented using the Brahmi symbols for "A", "U", and "M" ( 𑀅𑀉𑀫 ), and that this may have influenced
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2272-560: The Gayatri mantra , which consists of a verse from the Rigveda Samhita ( RV 3 .62.10), is prefixed not just by Om but by Om followed by the formula bhūr bhuvaḥ svaḥ . Such recitations continue to be in use in Hinduism, with many major incantations and ceremonial functions beginning and ending with Om . The Aitareya Brahmana (7.18.13) explains Om as "an acknowledgment, melodic confirmation, something that gives momentum and energy to
2343-510: The Gopatha Brahmana is regarded as its Aranyaka, a remnant of a larger, lost Atharva (Paippalada) Brahmana. Human beings But only in human beings is the Atman [soul] obvious, for they are equipped with cognition. They speak what they have understood. They see what they have recognized, and know what will exist tomorrow. They know of this world and of the other. Through that which
2414-496: The Om symbol has been simplified further. In Bengali and Assamese Om is written simply as ওঁ without an additional curl. In languages such as Bengali differences in pronunciation compared to Sanskrit have made the addition of a curl for u redundant. Although the spelling is simpler, the pronunciation remains [õː] . Similarly, in Odia Om is written as ଓଁ without an additional diacritic. In Tamil , Om
2485-661: The Om symbol is widely conflated with that of the unalome ; originally a representation of the Buddha's urna curl and later a symbol of the path to nirvana , it is a popular yantra in Southeast Asia, particularly in Cambodia and Thailand . It frequently appears in sak yant religious tattoos, and has been a part of various flags and official emblems such as in the Thong Chom Klao of King Rama IV ( r. 1851–1868 ) and
2556-469: The mantras used in the pravargya Shrauta ritual that is considered to be dangerous as it involves heating a specially prepared clay vessel full of milk until it is glowing red. It is fairly close to the Kaṭha version. Chapter 5, treats the Pravargya-yajña in prose discussion (brāhmaṇa style). Again, it is fairly close to the Kaṭha version. Chapter 6, records the ‘pitṛmedha’ mantras, recited during
2627-728: The Katha Aranyaka discusses rituals connected with the Pravargya . The Aitareya Aranyaka includes explanation of the Mahavrata ritual from ritualisitic to symbolic meta-ritualistic points of view. Aranyakas , however, neither are homogeneous in content nor in structure. Aranyakas are sometimes identified as karma-kanda (कर्मकाण्ड), ritualistic action/sacrifice section, while the Upanishads are identified as jnana-kanda (ज्ञानकाण्ड) knowledge/spirituality section. In an alternate classification,
2698-762: The Madhyandina version. Like the Taittiriya and Katha Aranyakas it exclusively deals with the Parvargya ritual, and is followed by the Brihad-Aranyaka Upanishad (Satapatha Br. 14.4–9). There is also a certain continuity of the Aranyakas from the Brahmanas in the sense that the Aranyakas go into the meanings of the 'secret' rituals not detailed in the Brahmanas. Later tradition sees this as a leap into subtlety that provides
2769-658: The Purusha, just as Agni in speech, Vayu in Prana, the Sun in the eyes, the Moon in the mind, the directions in the ears and water in the potency. The one who knows this, says the Aranyaka, and in the strength of that conviction goes about eating, walking, taking and giving, satisfies all the gods and what he offers in the fire reaches those gods in heaven. (cf.10-1). Chapter 11 prescribes several antidotes in
2840-596: The Sun which is the syllable Om as the Self. The world is Om , its light is Sun, and the Sun is also the light of the syllable Om , asserts the Upanishad. Meditating on Om , is acknowledging and meditating on the Brahman-Atman (Self). The Mundaka Upanishad in the second Mundakam (part), suggests the means to knowing the Atman and the Brahman are meditation, self-reflection, and introspection and that they can be aided by
2911-609: The arrow becomes one with the mark. Adi Shankara , in his review of the Mundaka Upanishad, states Om as a symbolism for Atman (Self). The Mandukya Upanishad opens by declaring, " Om !, this syllable is this whole world". Thereafter, it presents various explanations and theories on what it means and signifies. This discussion is built on a structure of "four fourths" or "fourfold", derived from A + U + M + "silence" (or without an element). The Shvetashvatara Upanishad , in verses 1.14 to 1.16, suggests meditating with
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2982-593: The brahma-yajña, and the cleansing homa-sacrifice ('kūṣmāṇḍa-homa') are all treated in detail. – In this chapter the word ' shramana ' is used (2-7-1) in the meaning of an ascetic (tapasvin); this word was later used also for the Buddhist and Jain ascetics. – Discussed and translated by Ch. Malamoud (in French, 1977); the Kaṭha version of this section has been published by L. v. Schroeder in 1898. Chapter 3, treats technicalities of several other homas and yajnas. Chapter 4, provides
3053-562: The cause of the Universe, essence of life, Brahman , Atman , and Self-knowledge". The syllable Om is first mentioned in the Upanishads. It has been associated with various concepts, such as "cosmic sound", "mystical syllable", "affirmation to something divine", or as symbolism for abstract spiritual concepts in the Upanishads. In the Aranyaka and the Brahmana layers of Vedic texts, the syllable
3124-592: The creative powers of the universe. However, in the eight anuvaka of the Taittiriya Upanishad, which consensus research indicates was formulated around the same time or preceding Aitareya Brahmana, the sound Aum is attributed to reflecting the inner part of the word Brahman. Put another way, it is the Brahman, in the form of a word. The Brahmana layer of Vedic texts equates Om with bhur-bhuvah-svah , which symbolizes "the whole Veda". They offer various shades of meaning to Om , such as it being "the universe beyond
3195-431: The early part of Vedas are called Samhitas and the ritualistic commentary on the mantras and rituals are called the Brahmanas which together are identified as the ceremonial karma-kanda , while Aranyakas and Upanishads are referred to as the jnana-kanda . In the immense volume of ancient Indian Vedic literature, there is no absolute universally true distinction between Aranyakas and Brahmanas . Similarly, there
3266-588: The early uncritical print by L. von Schroeder It is also known as Shankhyayana Aranyaka. There are fifteen chapters: Chapters 1–2 deal with the Mahavrata. Chapters 3–6 constitute the Kaushitaki Upanishad . Chapters 7–8 are known as a Samhitopanishad. Chapter 9 presents the greatness of Prana. Chapter 10 deals with the esoteric implications of the Agnihotra ritual. All divine personalities are inherent in
3337-513: The end of chapters in the Vedas , the Upanishads , and other Hindu texts . Om emerged in the Vedic corpus and is said to be an encapsulated form of Samavedic chants or songs. It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passage ( samskara ) such as weddings, and during meditative and spiritual activities such as Pranava yoga . It
3408-434: The form of rituals for warding off death and sickness. It also details the effects of dreams. Chapter 12 elaborates the fruits of prayer. Chapter 13 treats more philosophical matters and says one must first attitudinally discard one's bodily attachment and then carry on the ‘shravana’, manana and nidhidhyasana and practise all the disciplines of penance, faith, self-control etc. Chapter 14 gives just two mantras. One extols
3479-536: The help of syllable Om , where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent rubbing of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge, asserts the Upanishad, is the goal of Upanishads. The text asserts that Om is a tool of meditation empowering one to know the God within oneself, to realize one's Atman (Self). The Ganapati Upanishad asserts that Ganesha
3550-473: The language of the Vedas . In the context of the Vedas , particularly the Vedic Brahmanas , the vowel is often pluta ("three times as long"), indicating a length of three morae ( trimātra ), that is, the time it takes to say three light syllables . Additionally, a diphthong becomes pluta with the prolongation of its first vowel. When e and o undergo pluti they typically revert to
3621-403: The life of a Brahmacharin , Understand that word in its essence: Om! that is the word. Yes, this syllable is Brahman , This syllable is the highest. He who knows that syllable, Whatever he desires, is his. The Maitrayaniya Upanishad in sixth Prapathakas (lesson) discusses the meaning and significance of Om . The text asserts that Om represents Brahman-Atman. The three roots of
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#17328520698753692-684: The original diphthongs with the initial a prolonged, realised as an overlong open back unrounded vowel ( ā̄um or a3um [ɑːːum] ). This extended duration is emphasised by denominations who regard it as more authentically Vedic, such as Arya Samaj . However, Om is also attested in the Upanishads without pluta , and many languages related to or influenced by Classical Sanskrit, such as Hindustani , share its pronunciation of Om ( [õː] or [oːm] ). Nagari or Devanagari representations are found epigraphically on sculpture dating from Medieval India and on ancient coins in regional scripts throughout South Asia. Om
3763-819: The other holds that the name came from these being the manuals of allegorical interpretation of sacrifices, for those in Vanaprastha (retired, forest-dwelling) stage of their life, however the Vanaprastha Ashrama came into existence only well after that of the Sanyasin (Sprockhoff 1976), according to the historic age-based Ashrama system of human life. Four Ashrams consist of Brhmacharya up to 25 years for learning and grooming for life; Gruhastha from 26 to 50 years for marriage and worldly activities; Vanaprastha from 51 to 75 when person/couple retire from active family/social life and devote time in religious, philosophical pursuit. It
3834-563: The present-day royal arms of Cambodia . The Khmer adopted the symbol since the 1st century during the Kingdom of Funan , where it is also seen on artefacts from Angkor Borei , once the capital of Funan. The symbol is seen on numerous Khmer statues from Chenla to Khmer Empire periods and still in used until the present day. In Chinese characters , Om is typically transliterated as either 唵 ( pinyin : ǎn ) or 嗡 ( pinyin : wēng ). Traditional In Hinduism , Om
3905-468: The pursuit of the good, and ignorance ( avidyā ) as the pursuit of the pleasant. It teaches that the essence of the Veda is to make man liberated and free, look past what has happened and what has not happened, free from the past and the future, beyond good and evil, and one word for this essence is the word Om . The word which all the Vedas proclaim, That which is expressed in every Tapas (penance, austerity, meditation), That for which they live
3976-524: The regimen known as ‘Mahaa-vrata’. The explanations are both ritualistic as well as speculative. The second one has six chapters of which the first three are about ‘Praana-vidyaa’ – meaning, Prana, the Vital Air that constitutes the life-breath of a living body is also the life-breath of all mantras, all vedas and all vedic declarations (cf. 2.2.2 of Aitareya Aranyaka). It is in this portion of the Aranyaka that one finds specific statements about how one who follows
4047-569: The rituals for the disposal of the dead body. Chapters 7, 8 and 9, are the three vallis of the well-known Taittiriya Upanishad . Chapter 10, is also known as the " Mahanarayana Upanishad ". It has several important mantras culled from the three Samhitas. TA 10.41–44 is known as the "Medha sukta". The Katha Aranyaka is fairly parallel to the text of the Taittiriyas. It has been preserved, somewhat fragmentarily, in just one Kashmiri birchbark manuscript. It has recently been edited and translated, cf.
4118-455: The roofs of the settlement", which does not indicate a forested area. Aranyakas are diverse in their structure. Jan Gonda summarizes: The structure of the Aranyakas is as little homogenous as their contents. Some portions have the character of a Samhita , others of a Brahmana , others again of a Sutra , according to the material that, varying from Veda to Veda, and from school to school,
4189-572: The significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the Rigveda , the essence of the Rigveda is the Samaveda, and the essence of Samaveda is the udgitha (song, Om ). Ṛc ( ऋच् ) is speech, states the text, and sāman ( सामन् )
4260-476: The sun", or that which is "mysterious and inexhaustible", or "the infinite language, the infinite knowledge", or "essence of breath, life, everything that exists", or that "with which one is liberated". The Samaveda , the poetical Veda, orthographically maps Om to the audible, the musical truths in its numerous variations ( Oum , Aum , Ovā Ovā Ovā Um , etc.) and then attempts to extract musical meters from it. When occurring within spoken Classical Sanskrit ,
4331-402: The syllable Om, ॐ , is a cursive ligature in Devanagari , combining अ ( a ) with उ ( u ) and the chandrabindu ( ँ , ṃ ). In Unicode , the symbol is encoded at U+ 0950 ॐ DEVANAGARI OM and at U+ 1F549 🕉 OM SYMBOL as a "generic symbol independent of Devanagari font". In some South Asian writing systems ,
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#17328520698754402-470: The syllable is subject to the normal rules of sandhi in Sanskrit grammar , with the additional peculiarity that the initial o of " Om " is the guṇa vowel grade of u , not the vṛddhi grade, and is therefore pronounced as a monophthong with a long vowel ( [oː] ), ie. ōm not aum . Furthermore, the final m is often assimilated into the preceding vowel as nasalisation ( raṅga ). As
4473-458: The syllable, states the Maitri Upanishad, are A + U + M . The sound is the body of Self, and it repeatedly manifests in three: Brahman exists in two forms – the material form, and the immaterial formless. The material form is changing, unreal. The immaterial formless is not changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is
4544-406: The symbol Om . It uses a bow and arrow analogy, where the bow symbolizes the focused mind, the arrow symbolizes the self (Atman), and the target represents the ultimate reality (Brahman). That which is flaming, which is subtler than the subtle, on which the worlds are set, and their inhabitants – That is the indestructible Brahman. It is life, it is speech, it is mind. That is the real. It
4615-554: The tradition of the Taittiriya shakha . They were adopted from the Kāṭhaka shakha, and mostly deal with varieties of the Agnicayana ritual and with Vedic study. Chapter 1, is a very late Vedic chapter, which even has some Puranic names; it is usually called the Āruṇa praśna for the particular style of fire-brick piling dealt with in the text. It is also referred to as the "Surya namaskara chapter" by South Indian Brahmins who have created
4686-458: The unusual epigraphical features of the symbol ॐ for Om . Parker (1909) wrote that an "Aum monogram", distinct from the swastika, is found among Tamil-Brahmi inscriptions in Sri Lanka , including Anuradhapura era coins, dated from the 1st to 4th centuries CE, which are embossed with Om along with other symbols. The Om symbol, with epigraphical variations, is also found in many Southeast Asian countries. In Southeast Asia ,
4757-514: The usage of the avagraha in Sanskrit , where it would instead indicate the prodelision of the initial vowel.) Om may also be written ओं , with an anusvāra reflecting the pronunciation of [õː] in languages such as Hindi. In languages such as Urdu and Sindhi Om may be written اوم in Arabic script , although speakers of these languages may also use Devanagari representations. The commonly seen representation of
4828-444: The various ways – like pada-paatha, krama-paatha, etc. – of reciting the Vedas and the nuances of the ‘svaras’. The fourth and the fifth Aranyaka are technical and dwell respectively on the mantras known as ‘MahaanaamnI’ and the yajna known as ‘Madhyandina’. There are ten chapters, of which, one to six form the Aranyaka proper. The first two chapters are part of the aṣṭau kāṭhakāni (the "8 Kathaka sections"), which were not native to
4899-428: The vedic injunctions and performs the sacrifices goes to become the God of Fire, or the Sun or Air and how one who transgresses the Vedic prescriptions is born into lower levels of being, namely, as birds and reptiles. The 4th, 5th and 6th chapters of this second Aranyaka constitute what is known as Aitareya Upanishad . The third Aranyaka in this chain of Aranyakas is also known as ‘Samhitopanishad’. This elaborates on
4970-495: The “I am Brahman” mantra and says it is the apex of all Vedic mantras. The second mantra declares that one who does not get the meaning of mantras but only recites vedic chants is like an animal which does not know the value of the weight it carries. Chapter 15 gives a long genealogy of spiritual teachers from Brahma down to Guna-Sankhayana. The Aranyaka of the Shukla Yajurveda is part of its Brahmana: Satapatha Br. 14,1–3 in
5041-399: Was collected in an Aranyaka corpus. Linguistically and stylistically also, these works form a transition between the Brahmanas proper and the speculative literature that follows them and develops part of the ideas and lines of thought which are characteristic of them. Many Aranyaka texts enumerate mantras, identifications, etymologies, discussions, myths and symbolic interpretations, but
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