Omkar
Every question on the site tagged Omkar, each answered from a timestamped source rather than a summary written from memory.
The syllable Om, foundational because all mantras reside within it — no other mantra fully awakens until this foundational energy is awakened; its 'A', 'U', 'M' represent Brahma, Vishnu, and Mahesh, while its crescent-dot Ardha-Matra represents the Divine Feminine (Bhagvati).
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Navnath Chaitanya sadhana as the foundation of Nath Shabari vidya
The speaker says that in the field of Nath Shabari Vidya the Navnath are the root, so the very first sadhana is the Navnath Chaitanya mantra sadhana, which he had his group do for eleven days from Makar Sankranti. Once the Navnath have been made chaitanya, they must be woken again before any Shatkarma one ever does, because it is those nine who grant success to the karma. He compares it to Omkar: until Om is chaitanya nothing else becomes chaitanya, since everything is in Omkar. Whether one follows a tantrokta vidhan or does bhakti, if the Navnath are not woken and their alakh adesh not applied, it will not bear fruit. He adds that an experienced sadhak may doubt such a basic sadhana — like a class-ten student asked a class-one question — but that is exactly why it comes first.
The most accessible sadhanas are the most neglected: Gayatri, Omkar, Soham
The speaker says people neglect and ignore precisely the mantra or sadhana that is most accessible — whether the Gayatri Mantra, Omkar or Soham-Hamsa. Once a sadhana becomes widely known, people assume that since it is no longer secret it will not give fruit or have effect, and begin to undervalue it. Yet Omkar sadhana on its own is such that if someone does it, there is no need to do anything else.
Omkar sadhana with the Omkar yantra
The speaker says that for Omkar sadhana one must keep an Omkar Yantra, for Trataka or for pujan; it is made like a Bisa yantra and gives the most fruit on silver. With the yantra made, do the japa of Omkar by vidhi-vidhan — either the long japa with the full utterance of A, U and M, or as large a count as possible — and it has a very special effect; much can be attained through that yantra. He cites Nathuram Godse as an example of what trataka can do, saying a biography he read in his college library described his third eye, the pineal gland, as awakened from childhood, that he entered dhyan easily, did Omkar dhyan and trataka on the Sri Yantra worshipped in his house, and was a high-level sadhak of his time. In A-U-M, he says, everyone is included — Brahma, Vishnu and Mahesh — and the ardha-chandra and bindu above are Bhagavati, so all worship is done in it.
The Pranava as the first upadesh, and its birth from the five faces
The speaker says the first upadesh Bhagavan Sadashiva gave was the Pranav: Omkar is the vachak and Shiva the vachya, the mantra is his own form, and daily remembrance of the Pranava is remembrance of him. A-kara came from the northern face, u-kara from the western, ma-kara from the southern, Bindu from the eastern and Nada from the middle face; with these five parts the Pranava expanded fully and became one syllable, and from it the whole world arose. He asks listeners to keep in mind that the form of bindu is the form of Mahamaya, as the Devi Atharvashirsha says bindu rupena: Bhagavati herself emerged as the bindu from the eastern face and took the form of Omkar.
Maha Ganapati split the Vedic Pranav at the root of creation and manifested with Shabda, Nada and Bindu
It is said that the piercing of the Vedic Pranav — the sound that first manifested at the root of the first creation — was performed by Maha Ganapati, and that he then manifested along with Shabda, Nada and Bindu. As Brahma, Vishnu, Mahesh and Mahashakti are from creation's beginning, so is he.
What does the Trigun aarti show about the three devatas?
Since Shravan is running and you will be doing aarti daily, he points to the Trigun Swami ji ki aarti — jo koi nar gaave, Brahma Vishnu Sadashiv, the three assuming one form. No aarti of a trigun form exists in any panth or sampradaya, he says, but right now in Shravan every Shiva bhakta is performing it. So the three are one, between the separate pranava letters — the three are one. Capacity is within all of them, but they have made a boundary: this belongs to him, such a planning has been made, this leela is to be done by his hands.
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