What is meant by Upaadaana Shabda and PraNava Shabda

[Gmail Team]

June 15, 2012

 

 Thank you very much Prof. D.Bhattacharya and Dr. H.N. Bhat for your precise reply for my question on "Ooha".

 Thanks to Shivsenani. Please note that along with "pratIta-padArthaka", there is another word "Sampratyaya.

 

"Now I came across the word UpAdAna shabda and different books translate differently in English. I know the phrases upAdAna kAraNa and Nimitta kAraNa.

 

Also the word PraNava is used for "OmkArA' , the ekAks'ara Brahma. Now what is the etymology of the word PraNava?  Late Meher Baba from India in his book, "God speaks" says "Om' is the creation point through which shadow of nothingness (perhaps  MAYA) oozed out. In short God pulls himself in and creates vacuum. This idea of creation is present in many other religions also, Now how did Indian philosophers coined this word PraNava for Omkar?  It is also nowadays discussed that there exist many parallel universes. If it is true, does that mean do we have new (Pra+nava  -new, I may be wrong) creation point for each of them. For this purpose I am asking etymology of PraNava. Thanks to all again. N.R.Joshi.

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[Hnbhat B.R.]

On Fri, Jun 15, 2012 at 10:09 PM, Gmail Team <gira...@juno.com> wrote:

June 15, 2012

 

 Thank you very much Prof. D.Bhattacharya and Dr. H.N. Bhat for your precise reply for my question on "Ooha".

 Thanks to Shivsenani. Please note that along with "pratIta-padArthaka", there is another word "Sampratyaya.

 

As in the case of many words, gather meaning around their etymological ones, in different schools of thinking, the word प्रणवः is such a word which exceeds its original meaning in its religious and philosophical speculations than mere ऊँ syllable analysed as अ, इ, उ in the related spheres.

Yoga Philosophy speculates it strictly with etymological meaning:

तस्य वाचकः प्रणवः(१.२७) It is the syllable to signify the ईश्वर of Yoga Philosophy, while भगवद्गीता explores the philosophical extensions of it through Yoga Philosophy when it   ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥  Chapter 8, 8.13.

प्रकर्षेण णूयते = स्तूयते आत्मा, इष्टदेवता वा अत्र इति प्रणवः from the verb णू स्तुतौ = to praise, is the etymological explanation, that give rise both the extensions, whether it is God personal or impersonal Supreme Soul according to the different domains the word is used. Further, Vedic philosophy 

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ ष प्रणव ओमिति ह्येष स्वरन्नेति ॥ 1 ॥

(2) -- आदित्यः ऊकारः; उच्चैरूर्ध्वं सन्तमादित्यं गायन्तीति ऊकारश्चायं स्तोभः; आदित्यदैवत्ये साम्नि स्तोभ इति आदित्य ऊकारः। निहव इत्याह्वानम्;

कारः स्तोभः; हीति च आह्वयन्तीति तत्सामान्यात्। विश्वेदेवा औहोयिकारः, वैश्वदेव्ये साम्नि स्तोभस्य दर्शनात्। प्रजापतिर्हिंकारः, आनिरुक्त्यात्, हिंकारस्य

च अव्यक्तत्वात्। प्राणः स्वरः; स्वर इति स्तोभः; प्राणस्य च स्वरहेतुत्वसामान्यात्। अन्नं या या इति स्तोभः अन्नम्, अन्नेन हीदं यातीत्यतस्तत्सामान्यात्।

वागिति स्तोभो विराट् अन्नं देवताविशेषो वा, वैराजे साम्नि स्तोभदर्शनात्॥

छान्दोग्योपनिषत् deals with its different aspects in Vedic philosophy:

http://www.mantra.org.in/myweb12/Sansk_texts/chandogya.htm

Also syllable ओम् is used in different contexts as this extract lists out them:

१. ओमिति ब्रह्म । ओमितीदं सर्वम् । ओमिति एतदनुकृतिह स्म वा अप्यो श्रावयेति आश्रावयति । २. ओमिति सामानि गायन्ति । ३. ओं शोमितिशस्त्राणि शंसन्ति । ४. ओमिति अध्वर्यु: प्रतिहारं प्रतिगृणाति । ५. ओमिति ब्रह्मा प्रसौति । ६. ओमित्यग्निहोत्रमनु जानाति । ७. ओमिति ब्राह्मण:प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति । ब्रह्मैवोपाप्नोति । - (तै.आ. ७.८.१; जै.उ. १.८.१)

And in some contexts it is considered as the origin of the whole world and creation including Veda-s. I can't right now quote the relevant portion. Some other member will help.

With regards

 

--
Dr. Hari Narayana Bhat B.R. M.A., Ph.D.,
Research Scholar,

Ecole française d'Extrême-OrientCentre de Pondichéry

16 & 19, Rue Dumas

Pondichéry - 605 001

[Hnbhat B.R.]

The extract has been posted without making good the typo errors. Here is the corrected version:

१. ओमिति ब्रह्म । ओमितीदं सर्वम् । ओमिति एतदनुकृति ह स्म वा अप्यो श्रावयेति आश्रावयति । २. ओमिति सामानि गायन्ति । ३. ओं शोमितिशस्त्राणि शंसन्ति । ४. ओमिति अध्वर्यु: प्रतिगरं प्रतिगृणाति । ५. ओमिति ब्रह्मा प्रसौति । ६. ओमित्यग्निहोत्रमनु जानाति । ७. ओमिति ब्राह्मण: प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति । ब्रह्मैवोपाप्नोति । - (तै.आ. ७.८.१; जै.उ. १.८.१)

 

[V Subrahmanian]

2012/6/15 Hnbhat B.R. <hnbh...@gmail.com>

And in some contexts it is considered as the origin of the whole world and creation including Veda-s. I can't right now quote the relevant portion. Some other member will help.

With regards

Maybe this is what it is:

माण्डूक्योपनिषत्

ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानभूतं भवद्भविष्यदिति सर्वमोङ्कार एव ।
यच्चान्यत्त्रिकालातीतं तदप्योङ्कारं एव।।1।।

I Harih Aum! AUM, the word, is all this, the whole universe. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time—that also is truly AUM.

सोऽयमात्माऽध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पाद अकार उकारो मकार इति ।।8।।
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राप्तेरादिमत्त्वाद्वा आप्नोति ह वै सर्वान्कामानादिश्च भवति य एवं वेद।।9।।

स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभयत्वाद्वोत्कर्षति ह वै ज्ञानसंततिं समानश्च भवति नास्याऽब्रह्मवित्कुले भवति य एवं वेद।।10।।
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद।।11।।
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव संविशत्यात्मनात्मानं य एवं वेद य एवं वेद।।12।।

VIII The same Atman explained before as being endowed with four quarters is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters of Atman are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M. 

IX Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all— pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first among the great.

X Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter of AUM, on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all and finds in his family no one ignorant of Brahman. 

XI Prajna Atman, whose sphere is deep sleep, is M, the third letter of AUM, because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.

XII The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non—dual. This AUM is verily Atman. He who knows this merges his self in Atman—yea, he who knows this.

End of Mandukyopanishat

In the Mundakopanishat and also the Kathopanishat Omkara is taught as a symbol/prateeka/Alambanam for upasana, to attain both aihika/AmuShmika and even moksha phala.  The Prashnopanishat too delves on this.

Regards,

subrahmanian.v

 

[subrahmanyam korada]

---------- Forwarded message ----------
From: subrahmanyam korada <kora...@gmail.com>
Date: 2012/6/16
Subject: Re: {भारतीयविद्वत्परिषत्} What is meant by Upaadaana Shabda and PraNava Shabda
To: v.subra...@gmail.com


नमो विद्वद्भ्यः

प्रणव  is for ऋग्वेदी , for सामवेदी  it is उद्गीथः -- इति छान्दोग्ये -- see शाङ्करभाश्यम् - रत्नप्रभा 3-3-63 .

धन्यो’स्मि

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Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
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--
Prof.Korada Subrahmanyam
Professor of Sanskrit,
CALTS,
University of Hyderabad 500046
Ph:09866110741(R),91-40-23010741,040-23133660(O)