What the Divine Mother has spoken about Omkāra is in accordance with the scriptures and represents absolute truth. The scriptures declare that Omkāra and ‘Adh’ are the primordial sounds of creation. The word Omkāra is the very embodiment of Brahman. The external radiance of the Supreme Brahman itself manifests as Śabda-Brahman (the divine sound principle). Omkāra is the very form of Parāśakti (the Supreme Divine Energy). The Upaniṣads refer to Omkāra as Umā, which signifies the Supreme Śakti of Parabrahman.
At the very foundation of creation exists Śabda (sound). In the practical realm, this is represented as Bhūḥ, Bhuvaḥ, Svaḥ. By embracing this principle, the Divine manifests the entire universe.
The Dual Nature of Sound: Parā and Aparā
Sound, according to its nature, is classified into two types:
- Parā Śabda – the primal, transcendental sound or the original spandana (vibration), from which all elements and emotions of the universe emanate.
- Aparā Śabda – the secondary, manifest form of sound, which further subdivides into three levels:
- First Level: The sound and its meaning exist as an indivisible, eternal experience, continuously self-luminous.
- Second Level: The same sound, when emerging as a mental construct, begins to vibrate within the plane of consciousness.
- Third Level: At this stage, the sound turns outward, interacting with external elements, impacting the medium of air.
As long as the sound exists solely in the state of sankalpa (pure will), there is no external air element involved. During this stage, divine light and sound vibrate continuously in their pristine state, pervading the chidakāśa (the pure consciousness space). However, upon contact with external air, the sound begins to condense and merges with prāṇa (life force). This results in the emergence of breath (inhalation and exhalation), and as it passes through the śrotra (ears) and other sensory channels, it manifests in the form of audible speech. This stage is referred to as Vaikharī Vāṇī (the gross form of speech).
Vaikharī: The Stage of Bound Consciousness
At the Vaikharī stage, the Jīva (individual being) remains in a state of bondage. The entire Virāt Prapañca (cosmic manifestation) unfolds within this domain. Though infinite worlds exist, they all remain bound within the realm of external air. In this state, the ego-consciousness (dehābhimāna) remains prominent. The artificial correlation between words and their meanings is established here. In this stage, the improper flow of breath, due to incorrect articulation, moves between the iḍā and piṅgalā nāḍīs, keeping the suṣumnā nāḍī blocked.
In the laukika (worldly) realm, Vaikharī is recognized as spoken language. However, pure sound does not reside within Vaikharī or even within Antaḥ-Vaikharī (the subtle internal speech). After surpassing Antaḥ-Vaikharī, the pure form of thought manifests as divine light. At this stage, the leftward and rightward motion of prāṇa stabilizes, and the sound ascends towards the states of Ādivāk and Parāvāk.
Parāvāk: The Supreme Speech and Śabda-Brahman
At its pinnacle, this sound is known as Śabda-Brahman, which is inseparable from Para-Brahman. It is at this level that true self-realization (Aham-Bodha) takes place. In this state, the entire universe is experienced as the Self. Yogis and ṛṣis specifically indicate Parāvāk in its Omkāra form.
Beyond Brahmā, Viṣṇu, and Rudra, all manifestations—past, future, gross, subtle, and causal—emerge from this supreme sound. The concept of Śabda (sound) as the root of creation is found in every religious tradition of the world.
Seed Mantras and the Absolute ‘I’ Consciousness
The various bīja mantras in Tantric traditions originate from the absolute state of “I” (Ahaṁ Sattā). Attaining this realization leads to awakening, or supreme consciousness.
All languages of the world stem from a root phonetic system (varṇamālā). Regardless of their structural differences, their origin remains singular. The building blocks of languages arise from these fundamental phonetic units. Through language, emotions are expressed, yet the transcendental sound (varṇātīta nāda) alone is the essence of true cognition.
This primordial sound principle exists behind all alphabets across different languages of the world. Its essential radiance is the very Mahājyoti (Supreme Light), leading to the realization of Omkāra. As a result, even though Omkāra may not be directly apparent in every language, it remains the underlying foundation of all linguistic expression. Those who achieve mantra consciousness through continuous japa can perceive this truth.
From Impure Sound to Pure Sound: Entering the Inner Realm
It is further stated that by moving from impure sound to pure sound, one enters the inner realm. Understanding this esoteric process is essential.
As previously mentioned, when the mind turns upwards (ūrddhvamukha), the divine sound spontaneously reveals itself. Through continuous japa, where the nasal resonance (anusvāra) is infused into the sound, the gross covering dissolves, allowing sound to merge into Nāda (divine resonance).
In Tantric practice, deep meditation on the anusvāra (nasal vibration) after each syllable facilitates this transformation. Once immersed in Nāda, the universal channel opens. This results in the unbinding of knots (granthis) within the being.
The Granthis: Knots of Ego and Liberation
Within the individual, various psychic knots exist:
- Bhāvagranthi (knot of emotions)
- Dravyagranthi (knot of material attachments)
- The fundamental granthi is Aham (the ego-principle).
- Brahma Granthi, Viṣṇu Granthi, and Rudra Granthi are different levels of binding knots.
However, mere dissolution of the gross granthis is insufficient—one must transcend the subtle emotional knots as well. Attaining this state of granthi-free existence is called mukti (liberation).
The Final Liberation: Transcendence Beyond Ego
The ego, which is at the core of dehātma-bodha (body-identity awareness), is known to all. When the knots are completely untied, the Jīva no longer perceives itself as a finite entity, but rather experiences the entire universe as its own. Due to the absence of binding limitations, such a person is known as a mukta puruṣa (liberated being).