Drawn from Aumkar Sadhana — The Practice of Aumkar and the Aumkar Sadhana charts. Tap a question to read the answer.
Rev. Sri Sadgurunath Dattatraya Bhaskar, alias Dada Bhagwat, was born on 6th February 1921 (a new-moon day) at Satara, Maharashtra. His father Bhaskar owned a fleet of tourist buses and was an ardent devotee of Lord Dattatraya; his mother was Ramabai. From childhood Dada came under the influence of Sri Teli Maharaj of Satara, who recognised him as spiritually destined and told him: ‘The whole world is asleep; you are the only one who is awake, and it is your duty to give the message of awakening to the world.’ Dada was just 14 when Sri Teli Maharaj passed away.
Guided by the deity Bhairavnath through his father’s dream, Dada went each evening to light the temple lamp. One evening he heard a sound emerge from the stone idol. The deity gave him the divine message: ‘This is the only Sadhana to be undertaken as saviour of the world — and Sri Saibaba of Shirdi will guide you with the help of other Sufi Saints of the past.’ This was DADA’s initiation into the sacred Aumkar meditation.
After two and a half years of severe penance at Audumbar (Datta Kshetra, on the banks of the river Krishna), DADA established the ‘Sri Sai Adhyatmik Samiti’ in Pune. By studying the Gurucharitra deeply he discovered and accomplished the rare method of ‘Vimochana’ — the purification of an individual’s Karma — in three types: (1) Vanshavimochana — expiation of family lineage; (2) Karmavimochana — expiation of Karma (actions); (3) Rinamochana — expiation of what one owes to the forefathers. He later established the Shakti Peeth at Shiroda (Goa), withdrawing from Kamkaj for five years beforehand to preserve his spiritual energy for its invocation.
DADA’s mission grew over three decades to span centres across India — including Mumbai, Pune, Karad, Belgaum, Goa, Ratnagiri, Bijapur, Pandharpur, Nashik, Nagpur, Kolkata, Delhi, Jaipur, Ajmer and Ahmedabad — and abroad at London (England), Toronto (Canada) and Denhan Port (USA). He appointed Sevakas (dedicated devotees) to guide people through Kamkaj — the work of giving guidance for personal and family difficulties — so the mission could serve humanity at scale.
DADA established the ‘Guru Marg’ — the Path or Way of Life — which incorporated practical methods to address life’s difficulties. It includes Nirakaran (specific instructions for the expiation of defects obstructing peace and prosperity), Arati (devotional songs), structured meditation, and the Vishwastha Nidhi (spiritual fund). The system was designed not only to relieve suffering, but to identify and permanently remove the root causes of an individual’s difficulties so that future generations would also be free.
In the Shastras, Aumkar means ‘Hiranyagarbh’ — the golden cosmic womb, the primordial source. It is not merely a word but the primordial sound (Shabda-Brahma): the sound present at the birth of the Universe, formed without any clashing or brushing of two objects — also called Anahat Dhwani, the unstruck sound. AUM is composed of three sounds: A (Creator — Brahma), U (Preserver — Vishnu) and M (Perfection — Mahesh/Shiva), representing the three stages all creation passes through: Utpatti (origin), Sthiti (continuance) and Laya (dissolution).
The guide states clearly: ‘Aumkar Sadhana is the supreme Sadhana.’ It works on the relationship of ‘sound — waves — sound — waves — light’, operating at the levels of the body, the subtle body and cosmic energy simultaneously. It is a Siddha (perfected) practice designed to traverse the five plexuses (Nabhi, Hridaya, Kantha, Lalaat, Brahmarandhra), purify the five Koshas, and align Kaya (body), Vacha (speech) and Mana (mind). After beginning Aumkar Sadhana it is recommended not to chant any other Mantra, because every Mantra begins with Aum.
No. According to the guide, Aumkar Sadhana cannot be fully learnt and perfected without learning it first-hand from a competent Guru; prolific reading on the subject may cause confusion rather than clarity. To gain personal experience of the supernatural, one must learn it at the feet of the Guru and observe the Sadhana arduously and sincerely. Sadhana must be purposeful and directed toward a specific goal — not aimless practice.
Aumkar Sadhana works specifically on the five Prana Kosh (vital airs): Prana (heart / perception), Apana (excretion), Samana (digestion), Vyana (circulation throughout the body) and Udana (throat / thinking). Practised correctly, the Aumkar waves enter the respiratory system, are taken up by the red blood cells in the lungs, and travel through the body via circulation — purifying the five Koshas, destroying defects of past Karma, and illuminating the body inside and out.
The complete practice includes, in order: Dirgha breathing (three rounds of three-part yogic breath), Ishastavan (invocation/prayer), the Shakti Peeth prayer (Sankalpa and prayer for humanity), Maruti Stotra (to purify speech), Aumkar chanting (21 or 108 times), the Five Nyasas (self-healing touch-points), Namasmaran (‘Aum Sri Sainathaya Namah’ per the Santha Paddhati), the Mahamantra, and the Tarak Mantra.
While pronouncing Aumkar one inhales through the nose and exhales while uttering ‘Aum’, exhaling slowly until the mid-part of the word and then drawing it into the Laya (dissolution) phase. The charts show each utterance following a timed contour — rising from Ucchaar to a Madhya (mid-point) held around 10 seconds and descending into Laya — with the charts marking 5-, 10- and 15-second segments across the variations. The five Elements of Utterance are: Breath, Swar (note), Tongue, Palate and Lip. The Aumkar should carry the notes Sa, Re, Ga, Ma, Pa of Hindustani classical music and traverse the five plexuses: Nabhi, Hridaya, Kantha, Lalaat and Brahmarandhra.
The Five Nyasas are a self-healing component performed in the seated posture with specific hand placements: Nyasa 1 — Brahmarandhra (top of head) to Heart; Nyasa 2 — Cerebellum to Navel; Nyasa 3 — Nape of the neck to Heart; Nyasa 4 — Kidney to Anus; Nyasa 5 — Waist to Toe. When the body is touched with both palms, the Aumkar energy is sent back into the body — travelling beyond the fourth layer of the skin, dispersing accumulated fat, and illuminating the body internally and externally.
The charts specifically highlight the ‘Importance of Pause’. Between each Aumkar there is a prescribed pause of about 1.5 seconds. During this pause the energy cycle connects the Vyakta Avastha (the visible / present life — Ihalok) with the Avyakta Avastha (the invisible / past life — Paralok), allowing the Aumkar vibrations to complete their purification before the next chanting. Without the pause, the continuity of the energy process is broken.
Namasmaran is performed per the Santha Paddhati, chanting ‘Aum Sri Sainathaya Namah’. The charts show each cycle taking about 8 + 5 seconds with a 10-second Madhya (sustain), roughly 20 seconds per cycle; the name is taken to its mid-pitch and then, in a low tone at a very slow pace, merged into infinity. When Namasmaran is repeated five times in three minutes (about 36 seconds per cycle), maximum illumination is given to every cell in the blood, and the Dehik Shakti (body force) and Atmik Shakti (soul force) receive the maximum supply of Guru Shakti.
The charts show Aumkar’s 12 fundamental facets in three groups of four — the Ucchaar group (Ucchaar, Swar, Ucchaar, Swar), the Madhya group (Madhya, Taal, Achar, Sur) and the Laya group (Laya, Laya, Vichar, Nada). Together they cover how the Aumkar sound is produced, sustained and dissolved — utterance, musical note, rhythm, conduct, thought and the primordial sound (Nada) — reflecting the complete relationship of Ucchaar (utterance), Achar (conduct) and Vichar (thought).
The brain produces four types of waves: Beta (13–25 cps — active, conscious state), Alpha (8–12 cps — rest and meditation, good for grasping and learning), Theta (4–8 cps — deep meditation) and Delta (1–4 cps — deep dreamless sleep). Meditation, including Aumkar Sadhana, synchronises the left and right hemispheres and moves the practitioner into Alpha and Theta states; Namasmaran naturally slows breathing from the usual 18–20 per minute to a calmer Pranayam state.
When Aumkar is chanted correctly the waves enter the respiratory system with the breath. As the red blood cells in the lungs exchange air, the Aumkar waves become one with them as energy and travel through the circulation, passing through the five Koshas (Nabhi, Hridaya, Kantha, Lalaat, Brahmarandhra). Through continuous practice these waves purify the Koshas and are ultimately converted into light — which the guide identifies as the ultimate point of Aumkar Sadhana.
Through Namasmaran as per the Santha Paddhati, the Guru Shakti becomes borne in the blood of the devotee. Carried in the blood, this Guru Shakti has a favourable influence on health, helping keep dreaded diseases away. As the holy name is linked with the breathing process, the sound waves get illuminated and merge with the blood cells — purifying impurities of body, speech and mind that arise from defects of past Karma and Rinanubandhas (karmic bonds).
Karmadhin means being in the grip of the actions of previous lives — where present pleasures and pains are shaped by the residue of Rinanubandhas and defects from past lives. On the Guru Marg the goal is to bring this life — presently under the subjugation of Karma — under the sway of Guru blessings (Kripashirvad). Through its progressive Diksha levels, Aumkar Sadhana frees the practitioner via Vanshavimochana, Karmavimochana and Rinamochana.
Every human being has three bodies: the Gross body (Sthul Deh), which carries Janma-Karma (birth karma); the Subtle body (Sukshma Deh), which carries Janmajanmantara (karma across many births); and the Causal body (Karan Deh), which carries Devadik (divine influences). The Gross body covers the Subtle body, and the Subtle body covers the Atma (soul); they are interdependent. Aumkar Sadhana works on all three simultaneously through sound, breath and energy.
The Five Koshas (sheaths) are Annamaya (food/gross), Pranamaya (breath), Manomaya (mind), Vignanamaya (wisdom) and Anandamaya (bliss). The Aumkar-Reception chart maps them to the five plexuses: Annamaya ↔ Nabhi (navel), Pranamaya ↔ Hridaya (heart), Manomaya ↔ Kantha (throat), Vignanamaya ↔ Lalaat (forehead), Anandamaya ↔ Brahmarandhra (crown). As the Aumkar ascends, cosmic energy (Vishwashakti) flows from the Brahmarandhra downward through each Kosha.
The charts depict the cosmos as 11 layers around the Earth: 1. Earth (Pruthvi), 2. Earth-Bound Spirit (Pishacha Yoni), 3. Bhu, 4. Bhuva, 5. Swaha, 6. Transformation Stage & Birth, 7. Maha, 8. Janha, 9. Shakti Transformation Stage, 10. Tapha, 11. Satyam. These are grouped into three realms: Ihaloka (the present world — Earth), Parloka (the afterlife) and Swargaloka (the higher heavens). The different Diksha levels progressively liberate the practitioner and their lineage through these layers.
The body-constitution chart gives: Earth (Pruthvi) — Odour — Nose; Water (Aap) — Taste — Tongue; Fire (Tej) — Form — Eyes; Air (Vayu) — Touch — Skin; Ether (Akash) — Sound — Ears. The five performing senses are Procreation, Excretion, Movement, Grasp and Speech. The three constitutions (Prakriti) are: Earth + Water = Kapha (phlegm), Water + Fire = Pitta (bile), Air + Ether = Vata (wind). These are progressively purified and balanced through the practice.
The Gurutatwa chart shows five progressive initiations: (1) Upasana Diksha — devotion and worship, beginning Vanshavimochana; (2) Namasmaran Diksha — sacred-name repetition, beginning Karmavimochana; (3) Anugraha Diksha — the grace initiation, beginning Rinamochana; (4) Guru Diksha — where Guru blessings become the principal subject; (5) Karan Diksha — the causal initiation, bringing Karmic action under control. Beyond these is the supreme MahaKaran Diksha — ‘Aum Namah Shivaya’.
The developed-stages chart describes three levels: Sadhak — still at Karmadhin (at the mercy of karmic action), working through the material (Adhibhoutik) domain of the body; Siddha — where divine duties (Adhidaivik) are performed through speech and Karmic action comes under command; and Sadhya — the spiritual (Adhyatmic) level where the mind is under control (Mana-Adhin) and the Guru principle is accomplished (Gurutattwa-Adhin), leading to the state of Niranjan (pure bliss).
The Vanshavimochan chart shows that through the Guru’s Krupashirvad the practitioner receives four gifts for the present life (Ihaloka): (1) Vidya (wisdom), (2) Sampatti (wealth), (3) Santati (progeny) and (4) Dirghaayushy (long life). These flow from the liberation of both the present life and the afterlife realm (Paraloka) of the lineage, as the three Vimochanas are progressively accomplished through Diksha and Sadhana.
The charts depict the ‘Achievement of Aumkar Sadhana’ as the complete circulation of A–U–M energy through the body, culminating in a lotus opening at the Brahmarandhra (crown) — described as ‘Aum Sugandha’ (the fragrance of Aum). The Sadhaka’s Kaya, Vacha and Mana become fully energetic and used for the benefit of others; the advanced practitioner becomes a Medium for Social Welfare (Madhyastha) with capacities of Healing, Trance, and Clairvoyance & Clairaudience (readiness to give guidance about life’s difficulties).
‘Aumkar Sadhana — The Practice of Aumkar’, accomplished by Rev. Sri DADAJI and authored by Dr. S.B. Patil (Satti) of Bijapur. Dr. Patil — a physician and teacher with a deep interest in spirituality — originally wrote it in Kannada and translated it into English. The book details DADA’s life, the science of Aumkar, the physiological effects of the practice and the complete methodology, and is dedicated to Rev. Sri Dada Maharaj.
A comprehensive visual reference published by the Sri Sai Adhyatmik Samiti, Pune. It includes illustrated charts of the Universe and its 11 cosmic layers, human life (the three bodies and five Koshas), the Karma-estimation cycle, human birth and Rinanubandha, the body constitution (five elements, organs, senses, doshas and vital airs), the respiratory and circulatory systems, the appearance of Aumkar from Brahmanda, precise timing diagrams, the Five Nyasas, the Namasmaran method, cosmic-energy reception, the five Diksha levels, and the stages of development attained through Guru blessings.
The 21-times Aumkar chanting is intended for daily practice, with each Aumkar following the prescribed timing and pause. The 108-times chanting is the complete mala for deeper or extended sessions. Both can be played while following along with the practice, or used independently for meditation — available to stream in the browser or download as MP3.
As the guide states, Aumkar Sadhana cannot be fully perfected without learning directly from a competent Guru. The resources here — the video, practice document, charts and audio — are foundational learning tools. To receive proper initiation (beginning with Upasana Diksha), please contact the team at (416) 828 4464 or info@aumkarsadhana.online. The Sevakas appointed by the mission are available to guide sincere seekers.