Srimad Bhagavatam — Dvitiya Skandha, Shloka 17
The First Step in God Realization: The Glory of Hearing and the Virāṭ-Rūpa Meditation
अभ्यसेन्मनसा शुद्धं त्रिवृद्ब्रह्माक्षरं परम् । मनो यच्छेज्जितश्वासो ब्रह्मबीजमविस्मरन् ॥ १७ ॥
abhyasen manasā śuddhaṁ trivṛd-brahmākṣaraṁ param mano yacchej jita-śvāso brahma-bījam avismaran
เมื่อได้นั่งดังนี้แล้ว จงภาวนาด้วยใจถึงอักษรพรหมันอันสูงสุดสามเสียง ‘อะ-อุ-ม์’; ควบคุมลมหายใจให้ชนะ แล้วกำราบจิตไม่ให้ลืมพีชะแห่งพรหมันนั้น
Oṁkāra, or the praṇava, is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is the way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Oṁkāra is the seed of all transcendental sound, and it is only the transcendental sound which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gītā, the praṇava ( oṁkāra ) has been accepted as the direct, literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the praṇava ( oṁkāra ). This oṁkāra is a note of address, such as “O my Lord,” just as om hari om means “O my Lord, the Supreme Personality of Godhead.” As we have explained before, the Lord’s holy name is identical with the Lord Himself. So also is oṁkāra. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the praṇava ( oṁkāra ) within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to understand with the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress.
FAQs
This verse teaches that with a purified mind one should practice meditation on the supreme Brahman-syllable Oṁ, remembering it as the spiritual seed while restraining the mind through breath-control.
Parīkṣit had only a short time remaining, so Śukadeva gave direct, practical guidance for focused remembrance—training the mind through regulated breath and fixing it on the supreme spiritual sound.
Set aside a daily period for quiet japa/meditation, regulate breathing gently, and repeatedly bring the mind back to a single sacred focus (Oṁ or the Lord’s holy name) whenever it wanders.