Author Topic: CHAPTER 1 - SECTION 8  (Read 185 times)


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« on: April 09, 2019, 09:18:57 PM »
The meditation on Brahman as identified with the Vyahrtis was stated (I. v, vi). Then followed a meditation on the same Brahman, conceived of as a fivefold entity (I.vii). Now is being sought to be enjoined a meditation on Om which is involved as a factor in all meditations. For though Om is a mere word, it becomes a means for the attainment of the supreme Brahman or of Hiranyagarbha in accordance as it is meditated on with the idea of the supreme Brahman or of Hiranyagarbha.

Just as an image is a symbol of Visnu, so is Om verily a symbol of Brahman and Hiranyagarbha, in accordance with the Vedic text: '(the illumined soul) attains either of the two through this one means alone (viz Om)' (pr. V. 2). 1.8.1 Om iti: the word iti (this) is used for distinguishing the word Om as such (and not its meaning). One should contemplate in one's mind, i.e. meditate, that Om, as a word, is Brahman. For Om iti idam sarvam, all this, that consists of sound, is Om-since everything is permeated by Om, in accordance with another Vedic text : 'For instance, (as all leaves are held together) by (their) midribs, (in this way all the words are joined together by Om)' (Ch. II. xxiii. 3). Since all that is nameable is dependent on names, it is said that all this is Om. The remaining passage is for the praise of Om, for it is to be meditated on. Om iti etat, this word that is Om; is anukrtih, a word of concurrence (lit. imitation). When somebody says, 'I do', or 'I shall go', another approves the act or speech by uttering the word Om. Therefore Om is imitation (approval). Ha, sma, and vai indicate something well known, for Om is well known as a word of imitation (concurrence). Api, moreover; asravayanti, (they) make them recite; with the words of direction, 'O sravaya iti, Om, make (the gods) hear' [The priests offering oblations get the direction from their leader thus: 'Om, make the gods hear the formulas for oblations', and then they chant the mantras.]. Similarly, the singers of Samas, gayanti, sing, (start singing); Om iti, uttering the word Om. The reciters of the sastras, too, samsanti, intonate; sastrani, the sastras; [The Rg-mantras set to tune are the Samas; those that are not so set are the sastras.] om som iti, by uttering the words 'Om som'. [Sam meaning bliss, changes to som, in om som, uttered as an acceptance of the directions of the leading priest.] Similarly, the priest, Adhvaryu, pratigrnati, utters; pratigaram, the encouraging words; om iti, with the word Om. [Adhvaryu is the priest in charge of the Yajur-mantras. The priest in charge of the Rg-mantras seeks his permission withe the words 'Om, may we pray?' And he replies, 'Om, this will be pleasing to us.' Sankarananda, however, gives an alternative meaning thus: 'Pratigara is a rite; prati pratigaram, with regard to this rite; grnati, he utters (Om).'] By uttering Om, Brahma, the priest called Brahma (who is versed in all the Vedas and supervises the rites); prasauti, approves- makes them recite under direction. When told, 'I shall pour oblation', Om iti agnihotram anujanati, he gives permission for the Agnihotra sacrifice by uttering the word Om. Brahmanah, a Brahmana; pravaksyan, when about to recite the Vedas, when intent on studying; aha, utters; om iti, the word Om; that is, he takes refuge in Om for the sake of study; under the idea, upapnavani iti, may I get-I shall acquire; brahma, teh Vedas; upapnoti eva brahma, he verily masters the Vedas, Or, brahma means the supreme Self.

(In this case the meaning is this) : Pravaksyam, wishing to make the Self attained; under the idea upapnavani iti, 'May I attain, the supreme Self'; Om iti aha, he utters the word Om; and he verily attains Brahman by means of that Om. The purport of the passage is that, since the activities which are undertaken with the utterance of Om become fruitful, Om should be meditated on as Brahman.