OM – as per Mandukya Upanishad

 

The Mandukya Upanishad is a short scripture. It is made of just 12 Mantras.  Though small in extent, this Upanishad provides a description of the material manifestation from the ‘unmanifest’ and the eventual return to the ‘unmanifest’ root of the Universe. This makes a valuable book.

Being matter in content,  the created Universe is described as being of sound (Shabda) at its essence.  The sound of this knowledge becomes manifest.  But this manifest is indescribable.  Yet it is expressed in a name.  This name is symbolically referred to as OM.

Therefore,  OM is the word and sound.  As a symbol, it represents the creation of the universe and all its contents.   OM is involved in all running processes of creation from the start to the finish (of Creation). OM is doing its work at every stage.  Yet, OM is sounding as the knowledge of the Absolute.  It means that, this universe is unfolding in accordance with that wisdom (of OM).

Note:  It seems that the concept of OM was known to Pythagoras, the Greek philosopher as  ‘The Harmony of the Spheres’.  The scientists speaking in material terms, may call this OM as ‘The Big Bang’.

Universal OM and individual OM:

We understand that OM will continue to sound the life cycle of the Universe for the present Kalpa.  Then OM may get into the state of stillness. This will be the state of ‘unmanifest’—the unknown (non-identifiable) cause.  

This is similar to the state of Samadhi that a Yogi enters into by merging into last syllable of OM, which represents personal state of ‘unmanifest’.  

Mandukya Upanishad describes the coming into being and the unwinding of the phenomenal universe which occurs in a cyclical manner. This cycle is endless and beginning less.

Creative process or duality allows for there to be an  ‘outer space’ as source--  ‘an infinite void’ that contains and also supports the universe just like an invisible mother.

Advaita (school of Monism)  explains that existence (Apara) itself is an Absolute (Para).  Why? Existence of the universe could not be without the Primal.  This wisdom (of the Absolute) is prime. From this  the apparent is projected and supported. Therefor it has to return to the Absolute. The fact of the Oneness of existence is undeniable.

Therefore, we may say that the vacuum or the space is the same as the objects it eternally contains.  The supporter and the supported are indivisible.  All will return to an Absolute Singularity because, as has been said, there is nothing else existing.

It demands wisdom to know it.  This Absolute is known to be divine. Therefore Absolute is most respectable. Those who know this earn respect.   

Let us put it in another way.  Since the ‘Existence’ is a singularity, it cannot extend beyond itself into (another) non-existence.  A singularity must remain a singularity.  The Universe cannot extend beyond the boundaries of its own, just as a hand cannot extend beyond its unity with the body.

One more attempt to explain it.  Since all manifest forms are within this Oneness, so this Oneness is greater than the manifest forms.  All manifest forms are maintained within this Oneness.

This ‘Advaita’ is without origination.  Advaita is not evolved. It is not expanding or contracting. It is not achieved through any of the forms of creation.  It is immutable. Therefore it is unaffected by the dissolution of forms.  The Wisdom of Advaita (Existence) exists eternally.

Matter:

Though ‘Advaita’ is non-mutable, yet it can contain mutation of matter (forms) following certain laws about which only Advaita knows quite well. This is law of nature (Shakti).  Transformation of matter happens till the end-point of a Kalpa. The matter in the universe is the lawful cause called Shakti. Matter continues to expand and dissipate within the void. 

After the dissolution of matter;  after the Dissipation of Shakti,  the void and universe collapse (end of a cycle of one Kalpa).  Then the reality of Existence reasserts itself. The transient created void returns having been pregnant with Shakti. Once more, the eternal singularity as wisdom prevails.

Dissolution is inevitable.  This is the pathway to homecoming of divinity, i.e. Atman or Self; the Absolute. To assert this is the purpose of the Mandukya Upanishad.  

Cyclical appearance and disappearance of Matter lends playful dynamism and charm to the material creation.  Without playfulness of material world, senses would be in an eternal maze.

We humbly submit, an endeavor to acquire knowledge that does not take the Primal unity of Existence into account will have to face challenges, since there is nothing enduring Truth. Relevance of such a pursuit will always be questioned.

The Truth is a basis of Advaita.

Appreciation: Above lines are based on the Karika of Acharya Gaudapada who was the revered Guru of Acharya Shankara. A lot of help comes from the translation of the same by R. D. Karmarkar (1953).  

Acharya Gaudapada argues in the following words:

The Absolute exists without a source.  It is before Matter (creation),  before the Universe appeared.  The Absolute exists in stillness and silence.  All that ever was,  all that is,  all that ever will be is the Advaita.

Creation is transient.  It is empty of true existence. Therefore, it is unreal.  This is the conclusion of Gaudapada's Karika. 

The primal sound of OM is the sound of all names giving rise to the origination,  maintenance and dissolution of creation.

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