"ॐ" (Om) mantra & the Srimad Bhagavatam in 10 slokas.
The Om mantra holds significant importance in Trikal Sandhya (त्रिकाल संध्या) for the following reasons:
"ॐ" (Om) or Aum is the first sound that emerged from the mouth of the Supreme Being, the creator, which breathed life into the formation of this universe. Om consists of three syllables: A, U, and M, representing the three fundamental qualities of nature. A signifies Satva (सत्त्व), U signifies Rajas (रज), and M signifies Tamas (तम).
Satva (सत्त्व): Satva is the guna associated with purity, goodness, and illumination. It represents balance, harmony, and knowledge. Individuals dominated by Satva tend to exhibit qualities such as clarity of thought, wisdom, and a peaceful disposition. Satva is often linked to spiritual pursuits, self-realization, and higher consciousness.
Rajas (रज): Rajas is the guna associated with passion, activity, and restlessness. It represents dynamism, desire, and the driving force behind action. Individuals influenced by Rajas may exhibit qualities like ambition, competitiveness, and a constant need for activity. Rajas is associated with the active aspects of life and the pursuit of material goals.
Tamas (तम): Tamas is the guna associated with inertia, darkness, and ignorance. It represents the quality of resistance to change, laziness, and delusion. Individuals dominated by Tamas may display qualities such as lethargy, ignorance, and a tendency towards destructive behavior. Tamas is associated with the inert and darker aspects of existence.
The dot above ("ॐ") Om symbolizes transcendence beyond or equality within the three qualities, indicating the attributeless or formless aspect of reality. When a practitioner chants Om with the understanding of its significance, they swiftly attain the state of transcendence beyond the worldly qualities.
The repetition or chanting (japa) of Om, with correct pronunciation, allows the transformation of physical energy into spiritual energy. This spiritual energy can then be connected to the universal energy of the cosmos, leading the individual towards the ultimate bliss of existence.
The relationship between Om or Aum and the Supreme Being is eternal, not symbolic. Symbolism implies a representation, but the connection between Om and the Divine is intrinsic and perpetual. In the primordial stages of creation, the initial resonance is that of the Omkar, symbolized by the sacred syllable "ॐ" (Om). Following this, the manifestation of seven crore (70 million) mantras occurs. The utterance of these mantras reveals the presence of deities as manifestations of the soul. These deities are renowned as controllers of the illusory creation, exerting control over the realm of Maya.
Among these deities, half operate within the pure realm of Maya, while the remaining half operate within the impure or tainted realm of the illusory creation. This single word, Om, is considered the essence of the entire cosmos. The deities associated with these mantras play a role in overseeing and governing the illusory creation, with some operating in the pure Maya realm and the rest in the impure or unclean Maya realm.
In the early phases of creation, the first reverberation is represented by the sacred syllable "ॐ" (Om), known as Omkar. For those unfamiliar with the rituals of Sanatan Dharma (Hindu Dharma), it is believed that chanting the Om mantra alone is sufficient to seek the blessings of Paramatma, also referred to as the supreme soul or ultimate reality.
The Srimad Bhagavatam, often referred to as the Bhagavata Purana, is one of the eighteen Mahāpurāṇas, a genre of ancient Indian literature. It primarily focuses on the life and teachings of Lord Krishna. Here is the gist of Srimad Bhagavatam:
The Vedas contain 100,000 mantras, describing varieties of rituals, practices, prayers, ceremonies, and gems of knowledge. All these are given with only one aim—to help unite the soul with God.
वेदों में एक लाख मंत्रों का उल्लेख किया गया है जिनमें विभिन्न धार्मिक विधि विधानों, अभ्यास, प्रार्थनाओं, अनुष्ठानों, और दिव्य ज्ञान के रत्नों का वर्णन किया गया है। इन सबका एक ही उद्देश्य आत्मा को परमात्मा के साथ एकीकृत करने में सहायता करना है।
वासुदेवपरा वेदा वासुदेवपरा मखाः।
वासुदेवपरा योगा वासुदेवपराः क्रियाः।।
सांख्य योग वासुदेवपरं ज्ञानं वासुदेवपरं तपः।
वासुदेवपरो धर्मो वासुदेवपरा गतिः।।
(श्रीमद्भागवतम्-1.2.28-29)
“The goal of all the Vedic mantras, the ritualistic activities, spiritual practices, sacrifices, cultivation of knowledge, and performance of duties, is to help the soul reach the divine feet of God.”
However, just as a medicine pill is often sugar-coated to make it more palatable, similarly to attract materially-minded people, the Vedas also give material allurements. The underlying motive is to help the soul gradually get detached from the world and attached to God. Thus, one who is attaching the mind to God is automatically fulfilling the purpose of all the Vedic mantras. Shree Krishna advises Uddhav:
"सभी वैदिक मंत्रों, धार्मिक विधि-विधानों, आध्यात्मिक अभ्यास, यज्ञ, ज्ञान पोषित करने और कर्तव्यों का निर्वहन करने का लक्ष्य भगवान के दिव्य चरणों में आत्मा की प्रीति उत्पन्न करने में सहायता करना है।" जिस प्रकार औषधि की टिकिया पर प्रायः शक्कर का लेप लगा होता है ताकि वह स्वादिष्ट लगे, उसी प्रकार वेद भौतिक प्रवृत्ति वाले मनुष्यों को सांसारिक प्रलोभनों की ओर आकर्षित करते हैं। इनमें अन्तर्निहित उद्देश्य मनुष्य की आत्मा को धीरे-धीरे सांसारिक मोह-माया से विरक्त कर उसे भगवान में अनुरक्त करने में सहायता करते हैं। इस प्रकार जब किसी मनुष्य का मन भगवान में लीन हो जाता है तब स्वतः ही सभी वैदिक मंत्रों का प्रयोजन पूरा हो जाता है। श्रीकृष्ण द्वारा उद्धव को दिया गया उपदेश
आज्ञायैवं गुणान् दोषान् मयाऽऽदिष्टानपि स्वकान्।
धर्मान् सन्त्यज्य यः सर्वान् मां भजेत स सत्तमः।।
(श्रीमद्भागवतम्-11.11.32)
“The Vedas prescribe varieties of social and ritualistic duties for individuals. But those who grasp their underlying motive, and rejecting all intermediate instructions, wholeheartedly fulfill their duty toward me, I consider them to be the highest devotees.”
"वेदों में मनुष्य के लिए सामाजिक और धार्मिक विधि विधानों से संबंधित विभिन्न कर्त्तव्य निर्धारित किए गए हैं लेकिन वे मनुष्य जो इनके अंतर्निहित अभिप्राय को समझ लेते हैं और उनके मध्यवर्ती उपदेशों की अवहेलना करते हैं तथा पूर्ण समर्पण भाव से मेरी भक्ति और सेवा में तल्लीन रहते हैं, उन्हें मैं अपना परम भक्त मानता हूँ।"
1.Canto 1, Chapter 1, Verse 2:
धर्मः प्रोज्जिहते कैतवाः प्रोक्ते धर्मे नाथे कपिलाः।
न यत्र धर्मः स्थिरोऽभूत् तत्रैव सत्यस्य योजया॥
"When there is an advent of deceitfulness, righteousness is vanquished. O Kapila, in the age when righteousness is spoken of, when the Lord of Righteousness is propounded, only there does righteousness stand firm; there alone, indeed, is the union with Truth."
2.Canto 2, Chapter 3, Verse 10:
तपसा ब्रह्मचर्येण त्यागेनैकेन योगिना।
कामेन द्वारमादिष्ट्य लोकानां हितकाम्यया॥
"Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit."
3.Canto 3, Chapter 25, Verse 25:
सत्यं शौचं दयामार्जवं दानं योगस्तपः क्रियाः।
प्रजास्त्रीणि च या विद्या योऽन्यत्र गुणवान्भवेत्॥
"The eightfold yoga mysticism consisting of observances such as yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi is automatically practiced in the process of devotional service."
4.Canto 4, Chapter 31, Verse 14:
आदौ कुतश्चिदुदयान्नपि संप्राप्ते यदन्यत्।
यत्राप्यन्यस्तिते देवे तदप्यद्य स्थिते हि सः॥
"The Personality of Godhead said: O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness."
5.Canto 7, Chapter 9, Verse 43:
तस्मिन् दृष्टे परावरे स्वरूपे अवस्थितेरुदाहृते विशुद्धबुद्धयः।
योगेश्वरो हरिरव्ययात्मा भक्तैरुपेतो गुणकर्मवर्गैः॥
"Thus when the Supreme Personality of Godhead was visible while present on the earth, the virtuous respected Him, and thus they accepted that which is accepted by the great."
6.Canto 10, Chapter 14, Verse 3:
ये मे मतं यथा मतं भगवता तथा विदुः।
स्वर्गापवर्गभागाय तदर्थमायातुः पुनः॥
Translation:-
"ये (ye)" - Those who,
"मे (me)" - by me,
"मतं (matam)" - opinion or instruction,
"यथा (yathā)" - as,
"मतं (matam)" - opinion or instruction,
"भगवता (bhagavatā)" - by the Supreme Personality of Godhead,
"तथा (tathā)" - so,
"विदुः (viduḥ)" - understand,
"स्वर्गापवर्गभागाय (svargāpavargabhāgāya)" - for the purpose of attaining heaven and liberation,
"तदर्थम् (tadartham)" - for that purpose,
"आयातुः (āyātuḥ)" - come or approach,
"पुनः (punaḥ)" - again.
Meaning:-
"Just as those who follow my instruction, as given by the Supreme Personality of Godhead, understand it, similarly, they come again, for the purpose of attaining heaven and liberation."
7.Canto 10, Chapter 20, Verse 26:
तुल्या ददाति तेनैष स्वपाके पूयते सु धीः।
सर्वार्था परितो दत्ताय यस्यैते सुकृता भवः॥
Translation:-
"तुल्या (Tulyā)" - He makes equal,
"ददाति (dadāti)" - awards or gives,
"तेनैष (tena eṣa)" - by that (punishment),
"स्वपाके (svapāke)" - to the sinner or the one who has committed an offense,
"पूयते (pūyate)" - is purified or becomes cleansed,
"सु धीः (su dhīḥ)" - the intelligent or wise person.
"सर्वार्था (sarvārthā)" - all kinds of (interests or goals),
"परितो (parito)" - in every way or completely,
"दत्ताय (dattāya)" - given,
"यस्यैते (yasya ete)" - to whom these (sufferings or punishments),
"सुकृता भवः (sukṛtā bhavaḥ)" - become good deeds or merits.
Meaning:-
"The Supreme Lord awards just punishment to the offender, and by undergoing that punishment, the intelligent person is purified. To the one to whom all events are given completely, these sufferings become acts of merit."
8.Canto 11, Chapter 5, Verse 38:
एषा ह्यज्ञानसंभूता नारायणपरायणा।
मुहुर्वितरते येन सृष्टिस्थितिप्रलयाः॥
"This knowledge about Me is understood by the pure devotees, but the materialists, who are addicted to fruitive activities and mental speculation, are unable to understand My transcendental form, which is beyond the modes of material nature.""
9.Canto 2, Chapter 9, Verse 36:
येनेमौ पुरुषौ लोके कृत्स्नां लोकस्य चाक्षयाम्।
स्तुवतः कामये यज्ञं प्रादाय प्रविभूतये॥
Translation:
10.Canto 10, Chapter 14, Verse 8:
नायमात्मा बलहीनेन लभ्यो
न च प्रमादात्तपसो वाप्यलभ्यः।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्॥
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