The word "AUM" is often translated as simply "God", and, for general purposes, this straightforward translation suffices. However, this is, in fact, an extreme oversimplification of the meaning of "AUM", as becomes clear on closer examination.
The 'Hindu' Dharma (henceforth referred to, for simplicity, as "Hinduism") is full of a huge amount of symbolism, and subtle representation, since it argues that God does not hand out everything on a plate, but some effort must come from our side also. Thus, in a number of cases, when investigating the meaning of a certain principle or concept in Hinduism, it is necessary to look very deeply into them, and try to interpret their message (or rather messages, since in general, one finds in Hinduism that one word or symbol will be a representation of a huge number of different ideas and concepts).
This is true of the word "AUM" (which is the closest transliteration possible in the Roman script). One of the vast number of signs and symbols commonly used in Hinduism, whilst extremely simple in form, it carries a huge amount of importance, and is representative of a number of profound ideas and deep truths.
Actually, it is incorrect to describe AUM as one among many. AUM is the central pillar upon which the rest of Hinduism rests. This is the highest, and the central concept in Hinduism, and thus its interpretation, and the explanation of its significance is extremely complex. One could easily spend an entire lifetime explaining various different facets of the significance and interpretation of AUM, and still not manage to cover it in its entirety. However, there are some major points which can be described.
Firstly, it is important to note that the word AUM consists of three letters, or sounds: "a", known as "akaram"; "u", called "ukaram"; and "m", or "makaram". Each of these carries an individual meaning, and thus it is necessary to use a tripartite model in order to fully comprehend the significance of the word in its entirety. Thus, the simple word AUM carries the key to the entire tripartite theory in Hinduism, i.e. "Traita-vada", the theory propogated by Maharishi Dayanand Saraswati (founder of the Arya Samaj faith). This tripartite theory has great sigificance, and represents a number of ideas.
(1) The first, and most important relevance of this tripartite model is the distinction between the three Gunas". The word "Guna" can be translated as "form", "attribute" or "quality". This idea of three Gunas is explained at great depth by Sri Krishna in the Bhagavad Gita, first being introduced in a broad sense in the 14th Discourse (The Yoga of the Division of the Three Gunas), and then later being discussed again, in the context of the inherent nature of the individual in the 17th Discourse (The Yoga of the Division of the Threefold Faith). He introduces the topic in the 14th Discourse, Verse 4, by saying :-
Sattwam rajastama iti gunaah prakritisambhavaah
Nibadhnanti mahaabaaho dehe dehinamavyayam
These qualities - Sattvik, Rajasik and Tamasik - inexorably bind together the body (i.e. the material world), the embodied (i.e. the soul or spirit) and the indestructible (i.e. God).
Sattwam = Sattva; Rajas = Rajas; Tama = Tamas; Iti = These; Gunaah = Gunas; Prakriti = Nature; Sambhavaah = Born of (Possible due to/because of)
Nibadhnanti = They bind; Mahaabaaho = Inexorably (With great strength); Dehe = Body; Dehinam = Embodied; Avyayam = Indestructible
[N.B. Of course, the soul is also indestructible, but gripped by Maya, it fails to realise its own divinity.]
The Sattva Guna is held to be that which is representative of all that which is pure and uplifting. Rajasik represents the inertial qualities. The Tamasik Guna encompassess al that is lowering and impure.
(2) Following on from this idea of the three Gunas is the idea which is most commonly spoken about when discussing the meaning of AUM. This is the Hindu view of the cycle of creation, sustenance and destruction.
The sound "a" represents Creation, which is known as "Sristi". The "u" is representative of Sustenance, which is called "Stiti". The "m" symbolises Destruction, or "Laya". These three together make up one cycle of the Universe, which is called "Kalpa".
Creation is equatable to the Sattvik Guna, it being an uplifting phenomenon. Sustenance, or maintenance of a status quo, is comparable to the Rajasik Guna, which represents inertia. Destruction can be compared with the Tamasik Guna, in following with its lowering nature.
It is worth noting a comparison that is often drawn here between the Hindu concept of this divine trinity of Sristi, Stiti and Laya, and the English word "GOD". The three letters of this word can also be taken to represent this same trinity - "G" for "Generation"; "O" for "Overseeing"; and "D" for "Destruction".
(3) In Hindu mythology, these three functions of God - i.e. Creation, Sustenance and Destruction - are represented by three gods, the divine trinity, or "Trimurti", namely, Brahma the Creator, Vishnu the Sustainer and Shiva the Destroyer.
It must be asked at this point how it can be possible that Lord Shiva can possibly be described by an impure, lowering quality. The reason for this apparent anomaly is that the translation of Tamasik cannot be taken as being entirely accurate. The impure nature implied by Tamasik is related to the intrinsic nature of the function - i.e. that of Destruction.
Since Destruction in itself is a lowering and impure act, it is related to Tamas. However, further interpolation of this intrinsically Tamasik nature is not possible. Whilst intrinsically Tamasik, the Destruction carried out by Lord Shiva can actually be thought of as a kind of constructive destruction. Before anything can be created, it is necessary to ensure that the environment in which the creation is to take place is pure, since any impurities present at the creation of a thing will, of course, manifest themselves in its operation. Hence, it is necessary to get rid of any impurities and unwanted elements. This is the process generally referred to as "sterilisation". Whilst the process of sterilisation requires that all unwanted elemets are destroyed, thus making this a destructive process, it is a necessary step in the creation of a new thing, and is thus part of the constructive process. Hence, whilst the Destructive function of Shiva is intrinsically impure and lowering, it has an instrumentally pure and uplifting nature. Thus, this Tamasik nature of Shiva can be thought of as a purifying impurity. For this reason, Shiva is often thought of as having somewhat a Creative function, rather than a purely Destructive one.
(4) Again referring to Hindu mythology, each of these three gods is said to have a consort, who remains by his side, and is referred to as his "shakti", or strength. Hinduism believes that whatever a male is able to accomplish, it is due to the strength of the relevant female, be that his mother or his wife. Thus, rather than a man without a woman being incomplete, Hinduism would argue that a man without a woman is nothing. The three consorts of the Trimurti then are Saraswati Devi the consort of Lord Brahma, Lakshmi Devi the consort of Lord Vishnu, and Parvati Devi the consort of Lord Shiva. These three Devis represent the special "shaktis" that each of the gods require in order to carry out their respective functions...
Saraswati Devi, Goddess of Truth, Justice, Knowledge and Virtue, embodies all those aspects which are needed in order to carry out Creation. Without these qualities, Creation would not be possible.
Lakshmi Devi, Goddess of Wealth, Prosperity, Fertility and Love, represents all those attributes which are required to carry out the function of Sustenance.
Parvati Devi, Goddess of Power, Courage, Sacrifice and Strength, is the personification of all those attributes needed to carry out Destruction. It would be impossible to carry out this role without these qualities.
(5) The next aspect to examine is the concept of Traita-vada in its strictest sense, as propogated by Maharishi Dayananda - i.e. as a school of philosophy attempting to explain the true nature of Reality. As opposed to Advaita and Dvaita, the Traita theory argues that this Reality exists in three forms - God, soul and matter.
The 'Hindu' Dharma (henceforth referred to, for simplicity, as "Hinduism") is full of a huge amount of symbolism, and subtle representation, since it argues that God does not hand out everything on a plate, but some effort must come from our side also. Thus, in a number of cases, when investigating the meaning of a certain principle or concept in Hinduism, it is necessary to look very deeply into them, and try to interpret their message (or rather messages, since in general, one finds in Hinduism that one word or symbol will be a representation of a huge number of different ideas and concepts).
This is true of the word "AUM" (which is the closest transliteration possible in the Roman script). One of the vast number of signs and symbols commonly used in Hinduism, whilst extremely simple in form, it carries a huge amount of importance, and is representative of a number of profound ideas and deep truths.
Actually, it is incorrect to describe AUM as one among many. AUM is the central pillar upon which the rest of Hinduism rests. This is the highest, and the central concept in Hinduism, and thus its interpretation, and the explanation of its significance is extremely complex. One could easily spend an entire lifetime explaining various different facets of the significance and interpretation of AUM, and still not manage to cover it in its entirety. However, there are some major points which can be described.
Firstly, it is important to note that the word AUM consists of three letters, or sounds: "a", known as "akaram"; "u", called "ukaram"; and "m", or "makaram". Each of these carries an individual meaning, and thus it is necessary to use a tripartite model in order to fully comprehend the significance of the word in its entirety. Thus, the simple word AUM carries the key to the entire tripartite theory in Hinduism, i.e. "Traita-vada", the theory propogated by Maharishi Dayanand Saraswati (founder of the Arya Samaj faith). This tripartite theory has great sigificance, and represents a number of ideas.
(1) The first, and most important relevance of this tripartite model is the distinction between the three Gunas". The word "Guna" can be translated as "form", "attribute" or "quality". This idea of three Gunas is explained at great depth by Sri Krishna in the Bhagavad Gita, first being introduced in a broad sense in the 14th Discourse (The Yoga of the Division of the Three Gunas), and then later being discussed again, in the context of the inherent nature of the individual in the 17th Discourse (The Yoga of the Division of the Threefold Faith). He introduces the topic in the 14th Discourse, Verse 4, by saying :-
Sattwam rajastama iti gunaah prakritisambhavaah
Nibadhnanti mahaabaaho dehe dehinamavyayam
These qualities - Sattvik, Rajasik and Tamasik - inexorably bind together the body (i.e. the material world), the embodied (i.e. the soul or spirit) and the indestructible (i.e. God).
Sattwam = Sattva; Rajas = Rajas; Tama = Tamas; Iti = These; Gunaah = Gunas; Prakriti = Nature; Sambhavaah = Born of (Possible due to/because of)
Nibadhnanti = They bind; Mahaabaaho = Inexorably (With great strength); Dehe = Body; Dehinam = Embodied; Avyayam = Indestructible
[N.B. Of course, the soul is also indestructible, but gripped by Maya, it fails to realise its own divinity.]
The Sattva Guna is held to be that which is representative of all that which is pure and uplifting. Rajasik represents the inertial qualities. The Tamasik Guna encompassess al that is lowering and impure.
(2) Following on from this idea of the three Gunas is the idea which is most commonly spoken about when discussing the meaning of AUM. This is the Hindu view of the cycle of creation, sustenance and destruction.
The sound "a" represents Creation, which is known as "Sristi". The "u" is representative of Sustenance, which is called "Stiti". The "m" symbolises Destruction, or "Laya". These three together make up one cycle of the Universe, which is called "Kalpa".
Creation is equatable to the Sattvik Guna, it being an uplifting phenomenon. Sustenance, or maintenance of a status quo, is comparable to the Rajasik Guna, which represents inertia. Destruction can be compared with the Tamasik Guna, in following with its lowering nature.
It is worth noting a comparison that is often drawn here between the Hindu concept of this divine trinity of Sristi, Stiti and Laya, and the English word "GOD". The three letters of this word can also be taken to represent this same trinity - "G" for "Generation"; "O" for "Overseeing"; and "D" for "Destruction".
(3) In Hindu mythology, these three functions of God - i.e. Creation, Sustenance and Destruction - are represented by three gods, the divine trinity, or "Trimurti", namely, Brahma the Creator, Vishnu the Sustainer and Shiva the Destroyer.
It must be asked at this point how it can be possible that Lord Shiva can possibly be described by an impure, lowering quality. The reason for this apparent anomaly is that the translation of Tamasik cannot be taken as being entirely accurate. The impure nature implied by Tamasik is related to the intrinsic nature of the function - i.e. that of Destruction.
Since Destruction in itself is a lowering and impure act, it is related to Tamas. However, further interpolation of this intrinsically Tamasik nature is not possible. Whilst intrinsically Tamasik, the Destruction carried out by Lord Shiva can actually be thought of as a kind of constructive destruction. Before anything can be created, it is necessary to ensure that the environment in which the creation is to take place is pure, since any impurities present at the creation of a thing will, of course, manifest themselves in its operation. Hence, it is necessary to get rid of any impurities and unwanted elements. This is the process generally referred to as "sterilisation". Whilst the process of sterilisation requires that all unwanted elemets are destroyed, thus making this a destructive process, it is a necessary step in the creation of a new thing, and is thus part of the constructive process. Hence, whilst the Destructive function of Shiva is intrinsically impure and lowering, it has an instrumentally pure and uplifting nature. Thus, this Tamasik nature of Shiva can be thought of as a purifying impurity. For this reason, Shiva is often thought of as having somewhat a Creative function, rather than a purely Destructive one.
(4) Again referring to Hindu mythology, each of these three gods is said to have a consort, who remains by his side, and is referred to as his "shakti", or strength. Hinduism believes that whatever a male is able to accomplish, it is due to the strength of the relevant female, be that his mother or his wife. Thus, rather than a man without a woman being incomplete, Hinduism would argue that a man without a woman is nothing. The three consorts of the Trimurti then are Saraswati Devi the consort of Lord Brahma, Lakshmi Devi the consort of Lord Vishnu, and Parvati Devi the consort of Lord Shiva. These three Devis represent the special "shaktis" that each of the gods require in order to carry out their respective functions...
Saraswati Devi, Goddess of Truth, Justice, Knowledge and Virtue, embodies all those aspects which are needed in order to carry out Creation. Without these qualities, Creation would not be possible.
Lakshmi Devi, Goddess of Wealth, Prosperity, Fertility and Love, represents all those attributes which are required to carry out the function of Sustenance.
Parvati Devi, Goddess of Power, Courage, Sacrifice and Strength, is the personification of all those attributes needed to carry out Destruction. It would be impossible to carry out this role without these qualities.
(5) The next aspect to examine is the concept of Traita-vada in its strictest sense, as propogated by Maharishi Dayananda - i.e. as a school of philosophy attempting to explain the true nature of Reality. As opposed to Advaita and Dvaita, the Traita theory argues that this Reality exists in three forms - God, soul and matter.
