EVOLUTION OF THE FORMS OF JIVA

EVOLUTION OF THE FORMS OF JIVA AND THE SAD PREDICAMENT OF THE EMBODIED JIVATMAN

    “Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.” [Yajurveda, Svetasvatara Upanishad, Part I, Chapter IV, 1-4]

    “He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous-May He endow us with clear intellect! That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.” 

  “I know this un-decaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of ‘It’ as eternal.” [Yajurveda, Svetashvatara Upanishad, Part I, Chapter III, 21].

 “The Self is identified with desire alone. What it desires, it resolves; what it rsolves, it works out; what it works out, it attains.”

  “He who desires is reborn. But the man who does not desire is not reborn. Of him who is without desires, who is free from desires, the objects of whose desires have been attained, and to whom all objects are but the self- the pranas do not depart.Being but brahman, he is merged in brahman.”

  “He who knows the Self is liberated. The knowledge of the Self liberates a man from desire, fear, and death.”

  According to the Upanishads, “Liberation is not the result of the Knowledge of the Atman; it is that knowledge. It is not affected by the Knowledge of Atman; but this Knowledge is itself Liberation in its fullness. Desire is death. Desirelessness is Liberation. He who has realized himself as brahman, infinite and all-pervading, he who sees the whole universe in himself and himself in the universe, cannot desire anything.” “What can he crave who has attained the fulfilment of all desires?”

    Therefore, as long one is living, nobody would understand the ‘hereafter’; one may even return from death but would not remember what happened in the gap! There are many accounts of people who have had ‘near-death experience’ and some having some sort of ‘out of this world’ experience.

The Sad predicament of the embodied soul, jivatman-Step by step to kaivalya

What Happens to the Atman After Meeting Death: 

   Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death. Some jivas enter the womb to be embodied as organic beings and some go into non-organic matter-according to their work and according to their knowledge. He, the Purusha, who remains awake while the sense-organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That. As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without. As the same non-dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It also exists without. [Yajur Veda, Katha Upanishad, Part Two, Chapter II, 6-10].

  Let’s remember the fact that the jiva that takes an elemental body may appear in any form anywhere on this earth. Further, the jiva taking repeated births may appear iIt exists also without. [Yajur Veda, Katha Upanishad, Part Two, Chapter II, 6-10].n its next life in any form, anywhere without any restriction, whatsoever. It may continue to work to fulfil its desires in the subsequent births, too. Hence, Varaha Mihira may be reborn as Galileo, who in turn, may be reborn as Tyco Brahe, Keppler, and Newton, or Stephen Hawking or a cat or a dog. Nothing prevents the jiva from taking repeated births with new names and forms. Bhaskara may be reborn as Columbus, Magellan, or Vasco da Gama, provided his desire is to physically go round the earth and see for himself the nature of this world which he could not do in the previous birth! Ultimately, neither there is birth nor death, but transformations of matter and spirit! 

   What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence.

The True Nature

Bewildered as a child, we are, we look around with awe and wonder and try to grasp whatever possible and try to come to understand according to our ability! little do we know that all our faculties are limited. By birth, as a jiva we have come under the limitations ( ma ya- that which is measurable) and cannot go beyond a certain limit. Our five senses, jnyanendriya, have limitations. We cannot see beyond a certain limit and ingeniously we have devised telescopes and microscopes; so also with other aids. However, we remain ignorant of all that is beyond our reach. The ancient scriptures help us to a certain extent, but they,too, are illegible, incomplete and highly coded, symbolic and esoteric. Thus we are left high and dry with all our modern scientific and technological progress with  regard to true nature of things.  

   Coming to the nature of the jivas, the living beings, there are diverse types ranging from viruses (mineral components that turn into life-form entering a living cell?) and germs to aquatics, amphibians, reptiles and mammals, and the homo sapiens. Whether we accept Darwin's evolution theory or not, the fact is that all these jivas coexist since time immemorial, despite the fact that many have become extinct and appear in fossil forms! How do we account for these?

  The Bhagavad-Gita, the Veda and the Upanishads, the Srividya (yantra, mantra and tantra shastra / vijnyana- like the shastra or science, theory and practical taught in a College of Science, technology-mechanical, electrical, computer science, etc.) give elaborate descriptions and lucid explanation as regards the evolution of the phenomenal world and the jiva eashi. Modern science, too comes out with theories and hypothesis of origin of the universe, origin of earth and life forms. But, we fail to understand how exactly the prana enters the jiva and how and when it leaves the jiva! Many sages like Chakrapani, Shushruta, Charaka, and Chyavan have explained these. Let's reconstruct the whole universe in a graphical way.

First comes the vast space, ether/Akasha, since space is required to accommodate things (avakasha). 

This Space is filled by Energy ('chit') or Consciousness, Consciousness is everything- prajnyanan brahma ||It is also called Ocean of Consciousness / Milky Way / sudha sindho. Symbolically, this is shown as 'Yoganidra Narayana' resting on Adishesha (Seven hooded Serpent/Consciousness/creative energy/chit) along with Lakshmi (Resources) at His feet!

Creator chaturmukha brahma as the Creator (manifest form of Shree Hari eternal flow of chit) appears from His navel. There appears His creative Power as Saraswati/Sharada, the Creatrix. These are symbolic presentation of Light (L), Intellect (I), Force (F) and Energy (E). These create the Prana (Life-force), Manas (Mind),   

  Then the Alpha and Beta of creation starts from the Sound of the alphabets of Samskruta Bhasha a to am aha (svara) and ka to ksha (vyanjana). The alphabets create words and the words with their appropriate meaning (artha) create the phenomenal objective world (bhoutika prapancha and jiva rashi).
  The latest research findings in Space is quite interesting. Accordingly, Space acts like a plastic sheet, pliable- stretch, bend, expand or contract and accommodate anything! Vedanta puts it as:
  "The Space/ ether/ Akasha has got within itself, as brahman, everything that manifests as the universe: 'Space' allows chit/consciousness to spread and, thereby, expands to accommodate Time, and the objects that come within the limitations of Space and Time, including the jivas."
   The manifest aspects of the solid materials contain within their liquid form as well as the gaseous forms. Ice (solid), water (liquid), vapour (gaseous) and the fire (heat) are the four manifest forms of brahman that manifests as air and space. Energy flows all through everywhere as an integrated aspect of the manifest brahman. So the Rishis said sarvam khaluvidam brahma || Brahman the Absolute pervades the universe as the underlying support, upadhi, like the thread that runs through the fabric, the clay in the earthen vases, cups and plates, the gold in the jewellery, or the waves in the ocean. We cannot see the sun due to the glare of the sunshine! 

(to be contd..)

   

The Reality of Existence

 

Muladhara adhipati vaancha kalpalata srividya ganapati

  As we have understood from the Vedic statements and verses of the Bhagavad-Gita, as also, from Upanishad statements the primeval sound 'Om' is the vibration that spread in waves; these in turn created Space (as they moved) and Time (as unit of gap in space, to be traversed), and Causation (cause holding the effect within) by itself! Now, there is no need to search anywhere for the secret of creation. These are better explained in a graphic mode (Sri yantra) and Mantra (Sri Vidya) as already explained (presented here in earlier blogs).

   We, as mortals having a life span of about a hundred years or so, want to know everything about this Universe (Multiverses ?/ containing millions of galaxies) that might have been in existence for almost several millions of billions of years by now! Details about this is available in NASA. Now it is possible to know all these with the help of powerful telescopes. 

    But, the simple question is "Where do we fit in the scheme of things?" 

The answer to this question is more surprising! It is 'Me' the centre of this universe. There is ambiguity about this. Every point is everywhere! The point on the straight line is the same as in an arc, a circle, a triangle or a square and a rectangle, and that point (bindu) is my Self!. I the Self is everywhere and there is nowhere where this I is not. This I is called 'aham' (not the Anglicized 'ego').

  The term 'aham' is the Atman (of Vedanta) or the 'bindu' of Sri yantray (Srividya) and the Self in all. This is elaborately dealt with in the Rk Veda, Mandalka VII -Rudra Shateeya. Rudra says, "I exist in all"; so also, Bhagavan Shree Krishna and Maha Vishnu say "I exist in all as the Self". 

   It is Rudra who runs the jiva all through- whether sleeping, eating or playing; there is none else besides Shiva as Rudra that runs this universe. All jivas are mere vibration of this mysterious power. Lakshmi Tantra makes these points very clear When Divine Mother Mahalakshmi answers the questions raised by Indra as to the nature of this creation. Mahalakshmi says,

  "Well, I am the 'Shakti' (power) manifest form of Narayana; and, I am sovereign with jnyana, iccha, aishvarya, kriya, bala, virya, and tejas. I create this universe for my leela (sport).

In fact everything is Srividya Ganapati, the deity of Muladhara (basal plexus of Consciousness). "Everything is Consciousness" -prajnyanan brahmaa |

 As we all know Ganapati is made of clay, installed, worshipped, and immersed back during the Ganesha festival.So also, the jivas take form from soil (annam) and water and go back to soil!

 The only reality here is that of 'prana'. The clayu toy of Ganapati is infused with life-force, prana, by Devi Parvati, as the story goes. So also the  jiva is infused with prana shakti and it works as long it works and the jiva departs as soon as the prana leaves!

   Now, everything is energy (E). Energy as condensate at focused point vibrates as prana, jiva. As Mahalakshmi has made it clear (in the above Lakshmi Tantra), the jiva is endowed with jnyan, iccha, aishvarya, bala, virya, tejas, albeit in a very small amount (micron), but it works wonders as we find inhuman ingenuity in inventions!

   Thus, the human being, the jiva, endowed with prana, manas/ mind, buddhi has the ability to know not only the world- an objective phenomenal one, but also endowed with the power to know 'who he is'.The moment the jiva realizes 'who it is' the journey ends! There will be nothing to do here in this mrutyu loka, where all that is born has to die. Also there will be no rebirt, it is assured.

  To sum up, the jiva arrives here as a particle of energy (E) may be Hydrogen ion, and gets contaminated with Oxygen and Carbon to assume various forms of hydrocarbons and carbohydrates. The day it wards of its form, name and function, gets rid of carbon and oxygen associates, it becomes totally free to get back to is source. This is mukti, moksha to jiva.    

  Thus, modern science as well as, ancient scriptures help us to understand 'the reality of our existence'.

(Suggestions and comments are welcome)

Om, tat, sat (contd.)

We have dealt with the Pranava "Om" (AUM), albeit, briefly bringing  its meaning, purport and significance in creation and dissolution. The meditation on "Om' is of special significance to those who seek ultimate merger in Brahmn. The 'tat'  and the 'sat' aspects will betaken up further in the following:

  'Om' (aum) is indeed the manifest aspect of the 'sat'. The entire universe manifests from 'sat' (existence) manifest aspect of 'THAT' / 'tat' (''tyat') attributeless brahmn (niraakara parabrahmn). Thus, the entire secret of creation is hidden in this principle of Om tat sat! The term 'sat' is beyond words and cannot be explained. It is not the 'Truth' since the sada / truth comes out of asad (untruth). Both truth and untruth/ sat and asat lies dormant in 'tat' brahmn are experienced in saguna brahman in a state of transcendental meditation (turiya ateet prajnya samadhi) The experiencer and the experienced are vibrant at this state and this also ceases when the sadhaka enters ateet prajnya nirguna brahman! Nothing exists at this ultimate state.

   Hence, one must be careful as to realize what the spiritual seeker is seeking in his yogic trance. The ultimate reality is brahman. The sadhaka realizes that there is no perceiver and the perceived at the ultimate state of brahmn. It is all total merger in absolute silence, mahattanta shanta, silent but dynamic (not shunya); nirvana, shunya tattva are also a form of manifest form (Bhavanopanishad). Everything depends on 'bhavana' of the seeker.

   The 'tat' / brahmn aspect, thus, remains beyond the purview of all human experience; there is no experiencer at this state! The experience of the attained one, the Rishi, cannot be conveyed to anybody under any circumstance, except to his eldest son. This is explicitly stated in the following upanishad statement. 

    "A father may therefore tell that doctrine of Brahman to his eldest son to a worthy disciple.It must not be told to anyone else, even if he should offer one the whole sea-girt earth, full of treasure; for this doctrine is worth more an that, yea, it is worth more. [Sama Veda, Chandogya Upanishad III, XI - The Result of the Meditation on the Honey, 5]. Thereby, the Absolute Abstract subject of Brahman, the 'tyat' remains beyond our grasp; so also, the 'sat' aspect. 

   Bhagavan Shree Krishna is expounding the Absolute Brahman and refers this to Himself. He says, "I am nirakara parabrahman and neither the learned sages nor the Devatas ever know Me  as such; not even the sacred scriptures ever reveal My real nature!" Om tat sat. 

Om || (AUM) is a practical tool that can be used for emancipation, merger in brahman (brahma sayujya). As a sacred letter it is full of potency- potent enough create the universe; so also dissolve it! The three syllables of a  u and  m are located at the three plexus of consciousness-manipura (at the navel), the anahata (heart level), and the ajnya (between the eye-brows) level. These are the srushti, sthiti and the laya levels. The spiritual seeker should concentrate on the sound of these three syllables and use it to enhance his energy level. Once he/she gets complete command over the plexus (chakra) the sadhaka can break open the nadi granthis (valves?) and activate flow of energy to higher levels- from a (brahma granthi) to u, the Vishnu granthi and then the m which is rudra granthi. By breaking through the three knots, one can enter the highest level of sahasrar prajnya- the ultimate brahman.

   This facility is available to all those who are desirous of  enjoying supreme bliss. This will ensue a complete merger brahman and there will be no rebirth. 

   But, before taking to contemplation, meditation, focused attention on Om, the sadhaka should be aware of the Kundalini vidya. The activation of the dormant serpent power, kundalini, is necessary in order to open up the sushumna nadi and enter it. Normally, the vital airs (the air we breathe) move up and down the ida (left/moon/cool) and pingala (right/sun/warm) without entering the central sushumna nadi. Thus, the plexus/chakras remain unaffected and we are denied the higher powers/super human powers. This is the crux of the problem. 

   Thus, Om is closely linked to kundalini shakti. We are denied the benefit of this power in this life, or even in the future lives, unless a guru comes our way and helps by divine intervention. So, should we bother about this facility (kundalini shakti) or not? The answer lies in the earnestness of the spiritual seeker, sadhaka, and his concerted effort to attain to sayujya. Spiritual attainment is not an easy job.

   The potent syllable 'Om' (aum) is the energizer as a mantra; it is also a great benefactor; this mantra is so powerful that all evil forces are driven away by the very utterance of this mantra. Once the suras / devatas went and complained to Brahman to save them from the repeated onslaughts of the demons/asuras, The saattvic suras and rishis could not defeat the rajasic asuri shakti, The Lord asked them to use the sacred letter / mantra Om and throw a kusha grass/ darbhe (meaning any trivial thing!) at the evil forces and they will disappear. This is the power of the mantra.

   The suras and the Rishis (pious ones who want to meditate) were thus saved from the asuras (evil forces/evil thoughts/ powerful forces that obstruct meditation).

  The suras thus came victorious. The Lord asked them: "What would they give Him in return for this great favour?" The asuras said they do not know and in turn asked what would He like to have? The Lord said, "It is enough if the sacred syllable is used as an affix and a prefix before every mantra. It would strengthen the mantra without which the power would be wasted". Thus we use 'Om' before and after every mantra.

   The source of the power of "Aaum" is Parabrahman (A); and, the manifest form of Brahman is the creator chaturmukha brahma (at the navel), the great benefactor, protector vishnu (at anahata/heart level), and the dissolution power of maheshvara at throat level; (also enlightenment and removing ajnyan at rudra granthi). 'A' is para, 'a' is pashyanti, 'u' is madhyama, and 'm' is vaikhari when pronounced. If it is not pronounced loudly, and just meditated upon, it will go straight to ajnya level instead of going out of mouth. Thus it is more effective chanting the mantra 'Om' within one's breath than loudly pronouncing it!

  Om /Aum/aummmmm and many other types of sounds are produced while chanting Om. None of these is correct. Morecver, there are different types of sound and decible levels of this mantra. Some utter this mantra is a shrill voice, some like a humming bee, some shout loudly like a thunder, and some make noise of a conch blown or striking a temple gong, or a metallic sound. The loudest shouted on the top of a hill in a solitary place is the best and the most effective. All others are not very effective.  

  Another important point to be remembered here is that 'this sacred letter Om should be breathed in (inhaled) and not breathed out (exhaled), 

  Whoso meditates on Om as brahman becomes brahman! 

(See Bhavanopanishad)

  

Om, tatsaditi....| (Gita XVII 23)

Om tat sat
   Om is the beginning, an explosion in space, akasha, the mind! It is the creator of desire and "desire is brahman'. It is also the end. Everything ends as Om tat sat ||
 Before doing anything (action) there shall be silence; silence is of different levels- total and absolute, vibrant but silent, vibrant with waves of low to high frequencies and finally, an inaudible sound begins. These are mahattanta shanta, pradhvansha, prak and and anahata shabda. Thus, from silence comes the sound and, with the death of sound, reappears silence. Silence is thus the only truth and sound is untruth! Everything thus come from silence, (from nothing comes things)! The process of silence creating sound word and the world is as follows:
 sada asadameva agra aasit | (Rk Veda, Nasadiya sukta)  Neither sat (existence) nor asat (non-existence) was there in the beginning. Everything was absolutely silent (shanta), non-moving (nishcala). It is mahattanta shanta, atyantaabhava, called the state of brahman; it is silent but dynamic. This silence is followed by slight stirring (desire!), It is anyonyaabhava. This is how one only becomes two; it is a desire it is desire for expression- eko'ham bahusyam | (Rk Veda). The lord said, "I am alone; I shall become many". Thus the anyonyata, identifying the self with the self  as 'the other' begins. It is one's own creation and nothing else. 'The other' has not yet come (and will never be!). Then comes praagabhaava and the pradhvamshaabhava, the brahman manifests as 'the other'. There is thus 'only one' and no other; the other is the illusion, avidya.
For example, i am a bachelor and desire to marry. It is the desire of my self to express that creates 'the other' as an illusory second! Had there been no desire to marry the question of 'the other' would not arise at all. The other is thus my own creation! The most beautiful thing is that "the other is already in me and that  only comes out as an expression of the desire!" There is only one and no other- ekam advitiyam | This is similar to a girl has not even developed a womb and then comes a womb and a child impregnated in it! This is how things come out of desire, nothing but an imagination, dream, images, and ideas. Desire as brahman manifests as the objective world of i he she it they, etc. just for a while, if i think i am nobody (as in sleep) there is neither, i nor the objective phenomenal world. So also in deep samadhi, nothing but brahman, not even the desire to express, manifest, is there. This the sat. Om tat sat iti ||
   'I' am nobody in the beginning and nobody at the end; whatever 'i am' in the middle is an illusion.This 'i' is the cause of creation 'asat', avidya (jnyan covered by sheaths of desire and attachment) . The spirit vibrates to create a vibrant universe that springs up in our mind. It is like a serpent superposed on a rope in our mind (rajju sarpa bhrama). There is neither a serpent nor the rope! 
  This is how spirit manifests as matter, and matter reverts to its source (in silence). Buddha is the state of this realization and Gautama attained it; none else so far during the last 2500 years? Buddhi is vibration 'chit'; and, buddha is the realization of brahmn. The vibration ceases at this state. It is nirvana, not shunyata. From concrete, rational and scientific called the illusory world we return to the Absolute via the metaphysical, the spiritual, abstract, and ultimately to total silence- atyantaabhava (full of energy but not vibrant/rajas). That is how spiritually attained people become muni or mouni (silent).
 How to express silence, spirit and matter that manifest in different forms, functions and names?
alphabets and words are necessary to express our ideas! Man is the only evolved animal who can speak, that too, if the Vak Devi gives Her blessings. There are deaf and dumb amidst us. Now, i would like to add: "If Devi Sharadamba wills it, we will have it." Many stories of Devi Sharadamba's power and glory are there.
  The alpha and Beta of this cosmic entity cannot be expressed without the help of alphabets / akshara and pada only become the padartha prapancha (phenomenal objective world).
  'Om' is the beginning and end of this universe. 'Om' is the spirit as well as the mattere, it is efficient as wll as the material cause of this universe. Brahmn is thus the efficient cause in Om (nada brahma) and the material cause as AUM - the creative power. All the powers such as srushti, sthiti, laya, vikasa, and vilaya manifest from Brahman, Om tat sat. This is the maha mantra, the Lord Krishna says in Ch.XVII Verse 23.
  Om, tat, and sat are explained here. 'Om' is the primordial sound that manifests from 'tat' tat brahma, tat vishnu, tat sarvam, tat paramam padam; 'sat' is the existence- absolute unmanifest tat/ sat/ brahman, and the three words- Om tat sat explains the beginning and the end!.
Om, aum, and aummmmm
  Here is the secret of creation, sustenance, development, and dissolution!
  Om (AUM) is the logos. Even before the scriptures in different languages appeared anywhere in the world, there came these icons, logos. Swastika, Cross, Crescent Moon and Star, etc are all very significant.The firs sound emanate from cosmic consciousness is the Om. This is said to be the primeval sound that produced the universe as nadabrahma. Om is the sound that always exist in parame vyoman (Akasha); akasha and vayu emanate from this nadabrahman (primordial sound/ anahata dhvani) and shabda (sound) is the tanmatra (subtle form) of akasha and the ear is created as an organ to hear this!  

  When the universe came into existence from the brahman as vibration it replicated at three levels- the cosmic (brahmanda), the jiva (pindanda) and the jiva kosha (andanda). The same design is found in all the three levels of manifestation of saguna brahman. and the material cause is the sound and the efficient cause is nirguna brahman (attributeless, Abstract).

   A thousand page explanation could be given to bring out the meaning, purport and power of this One and a half syllable! Briefly, Om is the inaudible (anahata) sound (shabda) that emanates from the vibration of chit, consciousness (desire of brahman to manifest). The appropriate Rk Vedic statement is eko'ham bahusyam | Thus the supreme Lord manifests as shabda brahman. The process of evolution is thus, nihshabda (absolute silence /mahattanta shanta followed by vibration /spanda, nada (subtle sound), akshara, pada, artha (meaning of the word materializing in imagination, image/ ideation/kalaa) and padartha (material object). All these process take place at the will of the Lord instantly because the supreme Lord is omniscient, omnipotent, omnipresent (that is what we attribute to HIM?). As already stated He manifests at three levels.

  As Alphabet (alpha and beta of the universe!) akshara (syllable) "Om" is a one-and-a-half letter, three letters (AUM), and three-and-a-half letter word (AUMm) word. It starts with 'a' (first syllable of aksharabrahma a of the akshara mala (garland of letters/ Garland of Devi Saraswati/Sharada) and ends with M (Maya/Prakruti) at the end of pa, pha ba, bha ma.Here 'a' is the sound or desire (iccha) full of desire (of Shiva) to expand attributed to Brahmn. 'u' is the creative power (Uma u (devi/shakti, and ma creative force). Together Shiva and uma create the universe as purusha and prakruti! The result is the sun (star) and the earth (planet/s). The jiva rashi (living beings) are supported by the life-breath /prana shakti) air (vayu) as 'm' (pranadeva/maruti); in fact, Rama (Ra/ surya and Ma/ Sita/pruthvi) connected by Vayuputra/ pranashakti) supporting the jiva also means the same!

   Thus, AUM constitutes Brahma (A), Vishnu (U) and Maheshvara (M)- the three powers/shakti that simultaneously operate everywhere. It works as Mind in the humans (man);  'manas' is thus the vibrant energy whose deity is Moon (chandra),

  Om is thus the beginning and the end of all that we know as creation, sustenance and dissolution, the most powerful sacred word, mantra. These subtle forces (spirit) operating in the creation of the universe (gross) will not be understood by any human being because these are extremely subtle forces (Shakti) and the power of the human senses is extremely gross and limited.

   Now the expression given to the objective phenomenal world in so many words in different languages like Greek, Latin, Samskrutam or Kannada shall be with the help of thi shakti; the soundsa) ohvaf h (puraka ucin-breate Alphabets/Akashara (letters) mala (garland) consisting vowels (Eng. 5 a, e, i, o, u and Samsk. 16- a, A to am, aha) and Consonants -Eng. 21 and Samsk. 31.- ka, Ka to sha Sha, sa ha)..

   The beauty of the Samskruta bhasha is that every syllable is a seed word (bijakshara) full of knowledge, information, technology and knowledge of ability to transform (KITKAT). Thus, 'a' is brahman A is ananda/bliss; i and I are the shakti bija of iccha(desire); u, U contain the power/shakti of creation (krisyashakti); a+e becomes ye, and a+u becomes O, that contain the power of manifestation of Lord's will (icCha) to create and transform objects at His will.

  ya, ra, la, va, are the plexus of consciousness (prajnya chakra) ksha is the dissolutive power (kshara/ dissolve); when 'a' that is brahman (Macro) descends to manifest giving up His/Her/Its/That power the micro level universe of objects are created by the vibration of His chit (consciousness/prajnya).
thus, a A to am aha are the spiritual power inherent in the seed letters (bijakshara) capable of creation. The consonanant are incapable of any creation without these vowels.
ka cha ta tha pa vargadi alphabets create the material universe:
k+a varga create panch maha bhuta akasha, vayu, agni, jala and pruthvi;
ch+a varga create tanmatras shabda, sparsha, drushya, rasa and gandha;
T+a varga create pancha jnyana indriya;
t+a varga create pancha karma indriya;
pa pha ba bha and ma are the powers of creation, sustenance, development and dissolution as also manas, buddhi, ahankara, chitta and chittavrutti, as also, power of Shiva including anugraha and tirodana.  S+h+i+va /ve becomes Shiva /shive- the purusha and prakruti.
Sha, sha, sa, and ha are the most important syllables. s, h, and a appear in all these syllables; s s+a is sa= srushti shakti; the sound of puraka /uchvasa or in-breath; 'ha' is the sound of rechaka/out-breath/nihshvasa; sa and ha keep us alive. out-breath goes out as ha and never returns we are dead. If in-breath sa comes back we gain back our prana. Thus we are dieing and coming back to life every moment of our life with out-breath (nihshvas and in-breath uchvasa. Shiva is shava without the creative power (in breath (prana shakti) 'e'/shive. Thus the syllables s+h+a makes parabrahman shiva (am) and his creative power Shive (aH :). The terms 'shi' and 'sha' are the parabrahman, purusha, and prakruti  ('am' and 'ah:') responsible for the manifest phenomenal objective (material) world. 
 Thus, Lord shiva only is seated in us in kumbhaka, the gap between in-breathing and out-breathing as the life-force. To get His darshan in pranayama is the goal of life of every human being. The sages stay in kumbhaka and become immortal.
  ya ra la va are shakti kendra; yam, ram, lam, vam, and om are the potent seed letters, bijaksahara.
   Thus 'a' to 'ksha' are the alpha and beta (alphabets) of creation, sustenance, development and dissolution. 'A' is brahman, 'ra' is Sun, and 'm' is  divine Mother Sharadamba (vidyaadayini and annapurneshvari/ pruthvi/bhu/shree devi; She is called Matrika ( Mother of the three worlds- bhu, bhuvah, and svar).
 Whoso knows this becomes omniscient, omnipotent and omnipresent- immortal.

 The alphabets (the alpha and beta of creation) thus rests in the IcCha (Divine Will) and the power of Almighty! The humans are just tools in the hands of That mighty power!

   This is just one aspect of the logos OM. There are a thousand others and it is never ending! Whoso meditates on Om gets all these powers of creation, and destruction, as well; hence one should be very careful in meditating on OM. 'Om' is nada brahman, shabda brahman, as also, the Absolute Abstract parabrahman. In a sense, the sacred sound 'Om' is so powerful, full of creative and destructive power, that one should be very careful in uttering it! 

(to be concluded...)