The form of AUM, or Om. (Glossary for the Vahinis)

Like the four states of consciousness, the Omkara has also four constituents. These are: A-kara, U-kara, Ma-kara and Adhiratha (the humming sound-mm...). A-kara is the first and foremost sound of Omkara. It is the first letter of the alphabet. In the waking state, it is regarded as a manifestation of the Virata purusha and is personified as Vishva, the ruling power and sustainer of the phenomenal world.

U is the syllable representing the dream state. It is the second sound of Omkara. It has the form of Tejas or effulgence. It illumines everything and dispels every kind of darkness. The third sound is Ma. It represents the state of Prajna (Integrated Consciousness). It reveals the inner meaning of everything. It is also known as the unifying entity, Antaryami (the Inner Controller), the Sutra-atmaka (the Atma is the In-dweller in all beings. It has no form. Ma thus signifies this profound truth. After the ‘A’, ‘U’ and ‘Ma’ are combined, the fourth sound emerges. That is the sound that is heard in Turiya state. It is the vibration ‘mm...’, known as Adhiratha.

Because Omkara has four sounds, it is viewed as the four-faced Brahma. It is also described as Shabda-Brahman, the Brahman in the form of cosmic sound. The Shabda-Brahman contains Gaana-Brahman (the Brahman as music). The Shabda-Brahman pervades everywhere. The all pervasive character of Shabda-Brahman is the first among cosmic powers attributed to the Divine.

It is only when the unique spiritual significance of Omkara is understood and experienced and when it is realised that all that one sees or hears emanates from Pranava, will one be able to understand the inner meaning of the Sama Veda. The cosmic power of the sound can be known when the Sama Veda and Pranava are properly understood. This knowledge cannot be got by external exploration. It has to be got from within. When the source of all light and sound- the Pranava swarupa - is within one, of what avail is it to search for them outside? The first requisite is to acquire faith that the Lord, who is manifest in Cosmic Sound, is present within as Pranavakara (the form of Pranava).

For nourishing this faith, it is necessary to abjure impurity in speech. No room should be given for speaking bad words or listening to bad talk. Excessive speech has to be eschewed. Idle talk, slanderous gossip and backbiting should be totally given up. There is great energy in the power of speech. It should not be wasted in any way. This is the supreme discipline that has to be cultivated in daily life.

This is the great message of Sama Veda. It proclaims the divinity and delight that are inherent in words and sounds that are sacred and pure. Nothing that we say should cause pain to anyone. Whoever indulges in such speech is less than human.

In uttering mantras (sacred sounds), their meaning should be understood. Otherwise, the japa (repetition) of the Divine Name) becomes mechanical ritual. Human life itself is one long Mantra. It is also Tantra (a spiritual technique). It is also a Yantra (a symbolic spiritualised geometric device). Such a sacred gift should be utilised worthily.

Only one or two Vedas are prevalent today. We must resort to restore them in all their fullness and glory by realising the nectarine value of their message. We must recover faith in the Divine and make devotion to God the sheet anchor of our lives. Without devotion, all our education is valueless.

Realise the omnipresence of the Divine in the form of Omkara, as proclaimed in the Sama Veda. Practise Omkara Upasana (meditation of the primal sound principle) with the consciousness that the Divine is omnipresent and achieve mergence in the Divine as the goal of human birth. (SSS Vol.20, pp. 199-202)

Omkar is the fusion of three primal sounds, A, U, and M.

These three letters represent respectively, the jagrata, the swapna and the Sushupti states of consciousness.

They also symboliseBrahma, Vishnu and Maheshvara.

This trinity represents the three personified realities corresponding to the aforementioned three states of consiousness. (SSB 1979, p. 100)

Just as for this Omkara, there are three principal sounds which go to make it up, namely A, U, M – Rama who is embodiment of Dharma also has the supporting characters who are Lakshmana , Bharata and Shatrughna.The anology is that Lakshmana , Bharata and Shatrughna together make up Rama, the embodiment ofDharma. The sound A can be compared to Lakshmana, U can be compared to Bharata and M can be compared to Shatrughna, The combination of all these three is the Omkara and that is Rama Himself. So we have to recognise the inner meaning that Rama who is no other than Omkara, and in order to establish Dharma or righteousness on the surface of the earth, has taken birth on earth. (SSB 1972, p. 126)