Agama Prakarana

Agama Prakarana

Agama Prakarana in Mandukya Upanishad has emphasized on the deeper implication of the word Aum.

In the first chapter of the Mandukya Upanishad the student tried to find out whether there is any fundamental Truth behind the plurality that is experienced by individuals. To this the Guru had said that there is only one Lordly factor and a Spiritual Common Denominator that is behind all the plurality that is cognized by the human beings. He had said that there is only one Eternal Factor out of which the entire plurality has risen and at the same time all the plurality should go back to the Eternal Factor. Rather it can be said that in Truth they exist and they again return to Truth when their manifestation in this pluralistic world ends. At the same time the Ultimate Reality and the All-pervading Consciousness in this pluralistic world is none other than Aum.

In order to clarify his explanation, the Guru had told the student that all that is past, present and future is verily Aum. He had said that the entire world has one single substratum which is unchanging in all the three periods of time and that is nothing but the Aum. According to the Master the entity which is beyond time is the Divine Spark because of which the mind, body and intellect functions as a dynamic entity. Thus it can be said that Aum not only represents the world of plurality but at the same time it also represents the world of non-duality.

The Guru had said that when an individual identifies himself with the body, mind and intellect he in turn identifies himself with the world of mortality, vanity and egoism. In the opinion of the Guru, the Atman is the Reality which manifests itself within the locus of the individual body. Similarly the Brahman is the Ultimate Reality. Brahman is the Absolute Truth, the All-pervading entity which is unconditioned and unborn.

This chapter of the Mandukya Upanishad has been completely dedicated to the implication of Aum. It has said that as Aum is equal to the Brahman, to experience Aum is similar experiencing the Brahman. The Guru had said that all limitations and finitude from the mind are eradicated when an individual devotes his mind towards the meditation of Aum.

Agama Prakarana in Mandukya Upanishad has emphasized on the deeper implication of the word Aum.

According to the Master in the Mandukya Upanishad Aum is the beginning, the middle and the end of all. He had said that one who knows Aum knows the Supreme Reality of life. In turn the Supreme Reality is behind all Creation, Sustenance and Dissolution. The Guru in this part of the Upanishad had also said that the knower of Aum becomes the Brahman. Knowing about the Brahman is to realise the Self and that is the ultimate Truth of life. In this section of the Mandukya Upanishad the Guru had said that to know Aum is to know the Ishvara, the Lord who is omnipresent in the hearts of all men. He had said that men who have realised the Aum, the All-pervading entity does not grieve ever.

The whole of the first chapter of the Mandukya Upanishad has been dedicated towards explanation of the scope and significance of Aum. Again it is Aum that represents the state of waking, the state of sleep and the state of dream within an individual. Aum in its soundless part represents the Turiya or the Annan. In fact it can be said that Aum in its widest implication and explanation includes the vital dynamism that is functioning within the hearts of individual. Hence it has been said that Aum is the Ishvara, the Over-Lord, and the Ruler, ever present in the minds of all.

The Guru had said that to witness the Lord in all forms is the vision of realisation or Absolute Perfection. He had said that when an individual reaches the zenith of perfection he has actually realised the All-pervading perfection that is none other than the Brahman. On realising the All-pervading perfection an individual is able to attain the Ultimate Bliss.

The Guru had said that when an individual realises Aum as the Brahman or as the All-pervading entity he is beyond any situation of grief. Such a situation is possible only when realisation takes place both within and without and in the presence of a developed intellect.

The teacher has ended the Mandukya Upanishad saying that a man who is able to realise Aum not as a mere word form but understands the Truth implied by the word is a man of true reflection. He is the real sage of wisdom and God realisation. According to the Guru only that individual is a sage who has rediscovered himself as nothing but the Truth or the Brahman. It is that individual who is in a position to realise the All-pervading, the Absolute and the Eternal Knowledge that is implied through the word Aum. It is he who understands the Brahman and in the process is able to attain the Absolute Bliss in life.

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