Mystic Syllable Om

Here's a comprehensive summary of the provided Jain text, "The Mystic Syllable Om," by A.N. Jain, based on the given pages:

The Mystic Syllable Om: A Journey Through Its Sacred Significance in Indian Spiritual Traditions

This text explores the profound spiritual significance and multifaceted interpretations of the mystic syllable "Om" (also known as Pranava) across various Indian religions, with a particular focus on its presence and elaboration within Jainism.

Antiquity and Hindu Roots:

• The syllable "Om" is ancient, with its origins traced back to the Vedas, appearing first in the Yajurveda.
• The term "Pranava" is also found in Vedic texts.
• Early Vedic literature identifies "Om" with the essence of the Vedas and the universe, and as the name of Brahma.
• The syllable's components (matras) were developed over time, with the three matras (A, U, M) being linked to the three Vedas, three deities (Agni, Vayu, Aditya), and three worlds (Prithvi, Antariksha, Vayu).
• The Satapatha Brahmana and Pratisakhya of the Yajurveda establish the practice of reciting "Om" at the beginning of studies and before chanting Vedic mantras, reinforcing its auspicious and foundational character.
• The concept of "Om" as a destroyer of sin and a means to ultimate realization (Brahma-prakasha) is elaborated in later Upanishads like the Sannyasopanishad and Yogatatvopanishad, describing it as the supreme, purifying, and desire-fulfilling mantra.

Upanishadic Elaborations:

• The Upanishads provide deeper philosophical insights into "Om." The Chandogyopanishad identifies "Om" with the "Udgitha" (loud chant) and explains its essence through a chain of derivations from the earth to speech and the Vedas.
• The Mundakopanishad uses "Om" as a metaphor for a spiritual journey, likening the Upanishad to a bow, "Om" to an arrow, and the ultimate reality (Brahma) to the target, to be penetrated by a focused mind.
• The Mandukyopanishad offers a detailed analysis of the four matras of "Om":
  • First Matra (A): Represents the waking state (Vaisvanara), the first letter, and the Self in that state.
  • Second Matra (U): Represents the dream state (Taijasa).
  • Third Matra (M): Represents the deep sleep state (Prajna).
  • Fourth Matra (Ardhamatra): Represents the state beyond these, the "Advaita" (non-dual), which is ineffable and experienced by accomplished yogis as a subtle feeling.
• The Prasnopanishad identifies "Om" with both the higher and lower Brahma, serving as a support for the aspirant to reach either.
• The Kathopanishad emphasizes "Om" as the word spoken by all Vedas and the object of all penances, with its recitation leading to the highest state (moksha). It states that one who departs this life reciting "Om" and thinking of the divine attains the highest state.

"Om" in Yoga and Tantra:

• The Yogasastra and Tantrasastra view "Om" from an "adhibhautika" (material/physical) perspective, connecting it to the process of breathing. The inhaled and exhaled sounds, when stripped of consonants, form "Om."
• From different perspectives:
  • Adhyatmika (spiritual): "Om" represents Parabrahma.
  • Adhidaivika (divine): "Om" represents the three gods (Brahma, Vishnu, Shiva).
  • Adhibhautika (material): "Om" represents the "So ham" or "Ajapamantra" (the mantra of effortless breathing).
• "Om" is rightfully called the "mantra-raja" (king of all mantras).

Upasana (Worship/Meditation) of "Om":

• Oral Recitation: Reciting "Om" with one, two, or three matras, in short, long, or prolonged forms, is believed to cure diseases.
• Meditation: This is the popular form of "Upasana," often depicted by the symbol "3." The text notes the evolution of this symbol.
• Identification: Meditation on "Om" for liberation or bliss can be achieved by identifying it with the breath or with the three gods it represents.

"Om" in Jainism:

• The mystic power of "Om" is also recognized by Jain sadhakas.
• The Jain philosophers derive "Om" from the sacred Navakara mantra, identifying it with the Five Parameshthis:
  • Arihant (The worthy ones)
  • Ashari (The disembodied souls - Siddhas)
  • Acarya (The preceptors)
  • Upadhyaya (The spiritual teachers)
  • Muni (The ascetics)
• By taking the initial letters of these words (A, A, A, U, M) and combining them with the concept of five Parameshthis, the syllable "Om" is derived.
• The text highlights the Jain interpretation of the gradual derivation of "Om" from the five Parameshthis, noting earlier forms of the symbol and its use by Jain scholars like Sri Simhatilaka Suri.
• The Jain perspective also associates different colors with "Om" for specific results, such as peace, wealth, subjugation, and enemy annihilation.

Conclusion:

The article concludes by presenting a popular mantra accepted across Hindu, Buddhist, and Jain traditions: "Omkaraṁ bindusaṁyuktaṁ nityaṁ dhyāyanti yoginaḥ | Kāmadam mokṣadaṁ caiva omkarāya namo namaḥ ||" (Yogis constantly meditate upon Omkara with a bindu, as it fulfills all desires and bestows highest beatitude. My obeisance to that Omkara.) This emphasizes "Om" as a universal symbol of spiritual pursuit, desire fulfillment, and ultimate liberation.

The provided references and notes suggest that the book draws upon a wide range of Sanskrit and Jain scriptural texts, as well as academic research, to support its exploration of "Om."