ओम ओंकार

oankar, om oankar ka namaantar pranav hai. yah eeshvar ka vachak hai. eeshvar ke sath oankar ka vachy-vachak-bhav sanbandh nity hai, saanketik nahian. sanket nity ya svabhavik sanbandh ko prakat karata hai. srishti ke adi mean sarvapratham oankararoopi pranav ka hi sphuran hota hai. tadanantar sat karo d mantroan ka avirbhav hota hai. in mantroan ke vachy atma ki devata roop se prasiddhi hai. ye devata maya ke oopar vidyaman rahakar mayik srishti ka niyantran karate haian. inamean se adhe shuddh mayajagath‌ mean kary karate haian aur shesh adhe ashuddh ya malin mayik jagath‌ mean.

brahmaprapti ke lie nirdisht vibhinn sadhanoan mean pranavopasana mukhy hai. muandakopanishath‌ mean likha hai:

pranavo dhanu: sharo hyatma brahm tallakshyamuchyate.

apramatten veddhavyan sharavattanmayo bhaveth‌..

kathopanishath‌ mean yah bhi likha hai ki atma ko adhar arani aur oankar ko uttar arani banakar manthanaroop abhyas karane se divy jnanaroop jyoti ka avirbhav hota hai. usake alok se nigoodh atmatatvaka sakshatkar hota hai. shrimadbhagavadgita mean bhi oankar ko ekakshar brahm kaha hai. maandookyopanishath‌ mean bhoot, bhavath‌ ya vartaman aur bhavishy–trikal–oankaratmak hi kaha gaya hai. yahaan trikal se atit tatv bhi oankar hi kaha gaya hai. atma akshar ki drishti se oankar hai aur matra ki drishti se a, u aur m roop hai. chaturth pad mean matra nahian hai evan vah vyavahar se atit tatha prapanch shoony advait hai. isaka abhipray yah hai ki oankaratmak shabd brahm aur usase atit parabrahm donoan abhinn tatv haian.

vaidik vanamay ke sadrish dharmashastr, puran tatha agam sahity mean bhi oankar ki mahima sarvatr paee jati hai. isi prakar bauddh tatha jain sanpraday mean bhi sarvatr oankar ke prati shraddha ki abhivyakti dekhi jati hai. pranav shabd ka arth hai–prakarshen nooyate stooyate anen iti, nauti stauti iti va pranav:.

pranav ka bodh karane ke lie usaka vishleshan avashyak hai. yahaan prasiddh agamoan ki prakriya ke anusar vishleshan kriya ka kuchh digdarshan karaya jata hai. oankar ke avayavoan ka nam hai–a, u, m, viandu ardhachandr rodhini, nad, nadaant, shakti, vyapini ya mahashoony, samana tatha unmana. inamean se akar, ukar aur makar ye tin srishti, sthiti aur sanhar ke sapadak brahma, vishnu tatha rudr ke vachak haian. prakaraantar se ye jagrath‌, svapn aur sushupti tatha sthool, sookshm aur karan avasthaoan ke bhi vachak haian. viandu turiy dasha ka dyotak hai. plut tatha dirgh matraoan ka sthitikal kramash: sankshipt hokar aant mean ek matra mean paryavasit ho jata hai. yah hhrasv svar ka uchcharan kal mana jata hai. isi ek matra par samagr vishv pratishthit hai. vikshipt bhoomi se ekagr bhoomi mean pahuanchane par pranav ki isi ek matra mean sthiti hoti hai. ekagr se nirodh avastha mean jane ke lie is em matra ka bhi bhed kar ardhamatra mean pravisht hua jata hai. taduparaant kramash: sookshm aur sookshmatar matraoan ka bhed karana p data hai. viandu ardhamatra hai. usake anantar pratyek star mean matraoan ka vibhag hai. samana bhoomi mean jane ke bad matraean itani sookshm ho jati haian ki kisi yogi athava yogishvaroan ke lie usake age badhava sanbhav nahian hota, arthath‌ vahaan ki matra vastav mean avibhajy ho jati hai. acharyo ka upadesh hai ki isi sthan mean matraoan ko samarpit kar amatr bhoomi mean pravesh karana chahie. isaka tho da sa abhas maandooky upanishadh mean milata hai.

viandu man ka hi roop hai. matravibhag ke sath-sath man adhikadhik sookshm hota jata hai. amatr bhoomi mean man, kal, kalana, devata aur prapanch, ye kuchh bhi nahian rahate. isi ko unmani sthiti kahate haian. vahaan svayanprakash brahm nirantar prakashaman rahata hai.

yogi sanpraday mean svachchhand tantr ke anusar oankarasadhana ka ek kram prachalit hai. usake anusar 'a' samagr sthool jagath‌ ka dyotak hai aur usake oopar sthit karanajagath‌ ka vachak hai makar. karan salil mean vidhrit, sthool adi tin jagatoan ke pratik a, u aur m haian. oordhv gati ke prabhav se shabdamatraoan ka makar mean lay ho jata hai. tadanantar matratit ki or gati hoti hai. m paryat gati ko anusvar gati kahate haian. anusvar ki pratishtha ardhamatra mean visargaroop mean hoti hai. itana hone par matratit mean jane ke lie dvar khul jata hai. vastut: amatr ki gati biandu se hi praranbh ho jati hai. tantr shastr mean is prakar ka matravibhag nau nadoan ki sookshm yogabhoomiyaan ke nam se prasiddh hai. is prasang mean yah smaraniy hai ki biandu ashesh vedyoan ke abhed jnan ka hi nam hai or nad ashesh vachakoan ke vimarshan ka nam hai. isaka tatpary yah hai ki a, u aur m pranav ke in tin avayavoan ka atikraman karane par arthatatv ka avashy hi bhed ho jata hai. usaka karan yah hai ki yahaan yogi ko sab padartho ke jnan ke lie sarvajnatv prapt ho jata hai evan usake bad biandubhed karane par vah us jnan ka bhi atikraman kar leta hai. arth aur jnan in donoan ke oopar keval nad hi avashisht rahata hai evan nad ki nadaant tak ki gati mean nad ka bhi bhed ho jata hai. us samay keval kala ya shakti hi vidyaman rahati hai. jahaan shakti ya chith‌ shakti prapt ho gee vahaan brahm ka prakashaman hona svat: hi siddh hai. is prakar pranav ke sookshm uchcharan dvara vishv ka bhed hone par vishvatit tak satta ki prapti ho jati hai. svachchhand tantr mean yah dikhaya gaya hai ki oordhv gati mean kis prakar karanoan ka parityag hote hote akhand poornatatv mean sthiti ho jati hai. 'a' brahma ka vachak hai; uchcharan dvara hriday mean usaka tyag hota hai. 'u' vishnu ka vachak haian; usaka tyag kanth mean hota hai tatha 'm' rudr ka vachak hai or usaka tyag talumadhy mean hota hai. isi pranali se brahmagranthi, vishnugranthi tatha rudragranthi ka chhedan ho jata hai. tadanantar biandu hai, jo svayan eeshvar roop hai arthath‌ biandu se kramash: oopar ki or vachyavachak ka bhed nahian rahata. bhroomadhy mean biandu ka tyag hota hai. nad sadashivaroopi hai. lalat se moordha tak ke sthan mean usaka tyag karana p data hai. yahaan tak ka anubhav sthool hai. isake age shakti ka vyapini tatha samana bhoomiyoan mean sookshm anubhav hone lagata hai. is bhoomi ke vachy shiv haian, jo sadashiv se oopar tatha paramashiv se niche rahate haian. moordha ke oopar sparshanubhooti ke anantar shakti ka bhi tyag ho jata hai evan usake oopar vyapini ka bhi tyag ho jata hai. us samay keval manan matr roop ka anubhav hota hai. yah samana bhoomi ka parichay hai. isake bad hi manan ka tyag ho jata hai. isake uparaant kuchh samay tak man ke atit vishuddh atmasvaroop ki jhalak dikh p dati hai. isake anantar hi paramanugrahaprapt yogi ka unmana shakti mean pravesh hota hai. isi ko paramapad ya paramashiv ki prapti samajhana chahie aur isi ko ek prakar se unmana ka tyag bhi mana ja sakata hai. is prakar brahma se shiv paryat chhah karanoan ka ullanghan ho jane par akhand paripoorn satta mean sthiti ho jati hai.

panne ki pragati avastha

adhar

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madhyamik

poornata

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