The
Yoga Vasishtha
Maharamayana
of Valmiki
The only complete English translation is
by Vihari Lala Mitra (1891).
4. Om the
Tetrad.
We next see a further progress of Om in its development from the
triliteral to a quadriliteral form, by its
assumption of a crescent or
half circlet ( [**]) according to the Tantra,
or a half Mátrá
( [**]) of the Vedánta. The Tantra says [**]
[**] [**]. The Maitrí
Upanishad mentions only of the three Mátrás of Om (Ch vi Sec. 3).
"But the Mundak Upanishad" says
Weber, "refers to the half Mátrá
(mora), to which the word Om here appearing in its full glory, is
entitled in addition to its three Mátrás (morae) a. u. m. This is
evidently a later addition by some one who
did not like to miss the
mention of the subject in the Atharvana
Upanishad in which it occurs."
p. 160. Again says he—"The Mándukya
Upanishad which treats of the three
and half Mátrás of the word Om, is to be looked upon as the real
Mándukya, all the rest is the work of the Gaudapáda, whose pupil
Govinda was the teacher of Sankaráchárya about the seventh
century A.
D."
5. Om the Pentad.
We find next a quinquiliteral figure of Om in its component parts of
the three mátrás, m, and the bindu or [**] [**] the fifth.
6. Om the Hexad.
And then again with a sextuple or Hexaliteral
Om composed of the sixth
member of Náda ( [**]) over and above the aforesaid five parts.
7. Om the Heptad.
The septuple Om is described in the
Ramatápaniya upanishad as consisting
of [**] and [**] Weber's A. S. Lit. p. 312.
8. Om the Octad.
This consists of the aforesaid seven parts,
which together with Sánti
called in Persian Sákat complete the number,
Weber. Id. p. 315.
IV. The Different Denominations of Om.
1. The Initial of the Veda.
The om is denominated the heading of the Veda ( [**]) as the Gáyatrí
hymn is termed to be its parent ( [**]). It
stands at the top ( [**])
of every book ( [**]), chapter ( [**]), and
hymn ( [**]) of every
Veda either alone by itself or two or three oms put together, as
[**] on ignem aiede of the Rigveda, [**] On triseptem &c. of the
Atharvan; again [**] on I salute thee O Rigveda &c.
It is hence used at the head ( [**]) of every
book on any branch of
knowledge ( [**]) which is a paronym of and
derived from the same root
( [**] Video) with Veda ( [**]). The Tantra
calls it as the heading of
the Gáyatrí which begins with the syllable;
[**]
[**]
2. The sacred Syllable. [**]]
It is called the sacred syllable because it
is used in sacred writings
and in the sacred Vedic and Sanskrit
languages only, and never in the
popular vernacular tongues, which are known
as unsacred and impure
( [**]). Moreover it is used in sacerdotal
functions of the sacerdotal
class ( [**]) or regenerate classes of men,
and never by the impure
['S]údra on pain of damnation ( [**]), unless
he is sacrified by
investiture of the sacred or sacrificial
thread, ( [**]). Thus says the
['S]ástra; [**]
The sacredness of the word Om, as the expression for the eternal
position of things, is specially emphasised
in the Katha Upanishad
(Weber. p. 158).
3. The Holy syllable [**]]
It is held as the most holy syllable being an
appellation of the Most
High, and must not be uttered in unholiness
even by the holy orders of
men: so says the Katha Up:—"This is the
most holy syllable, this the
supreme syllable, whosoever knoweth this
syllable getteth whatever he
desireth." (Cowell's Maitrí Upanishad.
Ch. VI. S. 4) note.
4. The Mystic Syllable [**]]
This is styled the mystic syllable because
the most recondite and
abstruse doctrines of Brahmanical theism are
hidden under its symbolical
garb, and form the foundation of those
wonderful structures of the
mystic poetry and philosophy of nations,
which have been beautifully
illustrated by Sir W. Jones in his
"Mystic Poetry of the Hindus,
Persians, and Greeks." It was this
mysticism which invited a Pythagoras
of old to India. Manu says:—"He knows
the Veda, who distinctly knows
the mystic sense of this word." Chap XI.
266.
These senses are recommended to be deeply
studied by the Upanishads
themselves, saying;—"The om is a subject of deep study" (Web. p.
163), and forms of itself "as another
triple Veda." (Manu XI. 265). It
is enjoined to be carefully kept in secrecy
by the Tantras and Smritis.
[**]
[**]
5. The Mysterious syllable [**]]
Om again as a symbol of the eternal position of things [**],
presents to us a mysterious round of the
mystic dance of myriads of
spheres, emitting an inaudible sound reaching
beyond its utmost limit to
the unknown One who sitteth above the
circumference of its visible
horizon; or as the sacred writer expresses
it: "He that sitteth on the
circle of the earth." Isaiah. Chap. X.
1. The Tantra speaks of its
encompassing the world; [**]
6. The sphere of sound [**]]
That om contains within it the whole sphere of sounds ( [**]) is
beautifully illustrated in twenty slokas or
stanzas in an Upanishad of
that name the [**] (Weber, p. 165). It shows
how the eternal sound
om emitted by Brahm pervaded throughout the Universe, and the manner
in which all other sounds are propelled by
continual vibrations of air
like curves upon the surface of water ( [**])
to the auditory of the
other. The Vindu is a Mudrá in
Tantra [**] Compare the Pythagorean
music of the spheres.
7. The Focus of light [**]]
The Tejovindu Upanishad describes Om as the source and focus of
light in fourteen slokas, and the empyrean
above it as the abode of pure
ineffable light ( [**]) of God that illumines
the other spheres. (Web.
p. 165). This light is viewed in the orb of
the sun and in fire by their
worshippers. Compare Milton's hymn to light;
"Hail holy light" &c.
8. The spot of immortality [**]]
Again Om is termed the reservoir of immortality or endless life in the
Amritavindu Upanishad which describes it in
thirty stanzas, to be the
eternal fountain of the infinity of lives
that fills all animated
nature, and is drawn back to it. Its
circumference extends to the
regions of light and life, and beyond it is
the region of death and
darkness. "In this word there is light
and life" (John 1) [**] see
Weber's A. S. Lit. pp. 69, 154, 165.
9. The centre of Meditation [**]]
Therefore Om is called the centre of meditation in the Dhyána vindu
Upanishad of twenty one stanzas, which direct the concentration of
our
thoughts to that centre for the attainment of
perpetual light and life
which flow from it. (Weber p. 165). The
Tantra takes a [**] or [**]
and the Buddhist a chink in the wall to fix
the sight in meditation.
10. The Position of Brahma [**]]
And lastly Om is styled the receptacle of the great God, whose essence
fills, pervades, and encompasses the whole
orbit of the Universe, as it
is described in twenty two slokas of the Brahma
Vindu-Upanishad. It is
called Brahma Mudrá in the Tantra. (Weber, p.
p. 99, 158, 165).
V. Etymology of the Word Om.
1. Etymology of the Om. [**]]
Having thus far seen the mysterious nature of
the letter and syllable
Om in its Orthography, we shall now consider it as a word,
and see
that not a less but much greater mystery is
attached to its etymology
than has been hitherto thought of by any, and
which will be found upon
examination to be more inscrutable in its
nature than the mysteries of
Eleusis and the inexplicable hieroglyphics of
the Egyptian priests.
2. Its symbolism of Brahmanism [**]]
These secret and sacred treasures of
Brahmanic enigmas and symbols, have
been carefully preserved by the Brahmahood in
their cabalistic writings
of the Tantras, which serve to be a secure
safeguard of their religion
amidst the ravages of foreigners in their
liberty and literature, and
require to be diligently searched into for a
thorough mastery of these
mysticisms.
3. Its derivation [**]]
Om is denominated a word ( [**]) in the Veda and other
sacred
scriptures, and explained as a noun also (
[**]) in the Nirukta and
other lexicons. It is derived in the Koshas
from the root aba or ava
to protect, or save ( [**]) with the Unadi suffix [**] an anomalous
formation into om to denote "protection." Dr. Mitra too derives
it
from the radical [**] "to preserve"
with the suffix [**] to denote
the Most High according to Manu and Gítá.
(Translation of Ch'hándogya
Up. p. 4).
4. Its Primary sense [**]]
Apart from the symbolical significations of Om (of which there are
several as we shall come to notice
afterwards), its primary and literal
sense would make us give different
interpretations of it according to
the derivation of the term both in its verbal
and nominal "forms. [**]
as a verb in the imperative mood means
"save" as [**] &c. in the
Mugdhabodha, corresponding with the expressions, Ave Maria, salve
salvator, salve Deus, save O God &c.
5. Its Nominal sense [**]]
But aba to protect or preserve gives us the nominal ( [**]) forms of
aba, ába, ábu, and ábuka ( [**]), meaning a
father or preserver in the
Prákrit Speech of Sanskrit dramas, and these
are found to agree in both
respects of sound and sense with the words áb, ábá, ábu, ábuka,
abi as ábuka &c.
in Hebrew, Chaldee, Syriac and Arabic languages.
This gives us the original meaning of [**] of
which [**] is a
derivative form, and shows the close affinity
which the Aryan root bears
to the Semitic, both in its sound and
signification of "Father" ( [**]
and [**]) applied to the Great God.
6. The word Om [**]]
But our question being Om and not the root [**], we ought to know to
what part of speech it belongs and what sense
we are to give of it here.
It is said to be a word indicative of
auspiciousness when used at the
beginning; ( [**]). But whether as a verb or
noun or any other part of
speech, we know nothing of, and we are
utterly at a loss what word to
substitute for it in its translation. This is
the reason why the word
Om, is used by itself in the translations of Sanskrit works
by
Europeans and our countrymen also for want of
a proper term, as it is
seen in the English versions of Vedas and
Upanishads.
7. An aptot noun [**]]
Om is enlisted as an indeclinable word in grammar having no
inflection
of its own in gender, number, case or person,
and agreeing with all
words in its unchanged state, as in the
examples:— [**] &c. It is
included in the ( [**]) as an aptot noun, and
with indeclinable
particles ( [**]), as an adverb, conjunction
and interjection also with
various significations.
8. The initial Om [**]]
The anomalous and multinymous particle Om was first discovered by Ram
Mohun Roy to be no other than the participal
noun on=being which as
Max Muller says is to on ontos the Being of Beings A. S. Lit. pp.. 321
et passim. The Latin ens and the French on as t'on, bear close
affinity to On and [**] both in their sound
and sense.
9. The Final Om [**]]
Dr. Rájendra Lála Mitra has in one of his
works pointed out the Vedic
Om, to correspond with the Hebrew "Amen," and
this will be found so
true of the final Om of Brahmanical prayers, that its corresponding
word Amin invariably forms the last word of every prayer in Arabic,
Persian and all other Mahometan and Semitic
languages. Thus it is to be
seen how intimately are both of these grand
families of mankind
connected with each other in the main point
of their different creeds.
VI. Lexical Meanings of Om.
Adverbial Meanings. [**]]
After the etymological and philological
interpretations that we have
been given of the word Om, it is worthwhile to attend to its meanings
given in the current lexicons for the
information of the majority, with
whom the evidence of the history of philology
is of little weight and
value. Táranáth's Sanskrit dictionary ( [**])
presents us with
following adverbial meanings of the word.
1. An Inceptive Particle. [**]]
The Medinikosha says he, expounds it as an
inchoative particle ( [**])
to mean the beginning of a thing ( [**]), and
we find it accordingly
used in the form of a proemial monogram at
the exordium of a book or
Vedic hymn, sacred rite or lecture, in the
Sanhitas, Bráhmanas and
Upanishads according to the passage quoted by
Táránátha in his
dictionary; [**] [**] It answers the [**] of
the Purána and the
words now and then in English as in the passage of the Kathavalli;
[**]
It is synonymous with beginning ( [**]) in
the Ch'hándogya Upanishad,
whereupon the poet has well said: [**] [**]
3. Illustrations of Ditto [**]]
Krishna (under the conception of the identity
of his soul with that of
the Divine), speaks of himself in the
Bhágavadgítá that, he was the
letter a of the alphabet, and the Om of words ( [**]). This is
shown in the latest English translation of
the work to be a doctrine
derived from Christianity and corresponds
with the passage "I am Alpha
&c." in the book of Revelations (Ch.
I. V. 8). There is a similar
passage in the Koran which says "He
(God) is the first; Ho al awl
corresponding with the Greek" Ho esten arche; and this passage and
sometimes its initial 'O (Gr.) and our [**],
is used by Moslems at the
top and commencement of their books and other
writings. Again like
Alpha of the holy Scripture we find the use of Alif upon the
head of
all writings in Urdu, Persian, Arabic and
Hebrew in daily practice.
Hence it is hard to say who is the borrower,
though every one will boast
itself to be the lender. (Vide Weber's paper on the Rám Tap Up. pp.
276, and 360).
3. An Initiatory Particle [**]]
The Kosha adds the sense of auspiciousness
and prosperity ( [**]) to
the above, and this as we have already
observed forms like the names of
gods, the initiatory vocable of meritorious
undertakings ( [**]).
"Om" says the Ch'hándogya, "is also prosperity" (I, 8.) To this
the
scholiast Sankara says: "the letter Om is called prosperity, because
it is possessed of the property and attribute
of prosperity. The
prosperous alone can pass the word Om" (Chh. up. Ch. 1, p. 8).
Its use is not confined to the sacred and
antiquated language of Vedic
writing and the liturgy, but is to be met
with in the classic Sanskrit
of ancient bards and modern poets. Thus we
have in the Rámáyana of our
author ( [**]). In this sense we discover a
curious affinity of the
Aryan Om with the Semitic Áman Amán and Aiman, as in the Persian
phrase Aiman buád corresponding with [**] or [**].
4. Gratulatory, Particle [**]]
The word has been rendered in our translation
by the salutatory term
"Hail", from a supposed similarity
of its meaning with that of namo
[**] which is used by women and ['S]údras in lieu of the sacred Om
in their salutations to gods and superior
beings, owing to the
denunciation pronounced upon their utterance
of the sacred syllable
( [**]). We find its use in the same sense in
Dr. Roer's Translation of
the Aitareya Upanishad, where it is rendered
by "salutation to the
Supreme Soul" and by "adoration"
in Cowell's version of the Maitrí
Upanishad. We are however at a loss of
authority to warrant our adoption
of namo as a synonym of Om. We meet with instances of
the use of
Om and namo together
to mean salutation, as, [**] and [**] in
the Mugdhabodha, where namo, expresses obeisance and governs [**] in
the dative, and not Om which has no governing power.
5. Invocatory particle [**]]
Om in the sense of invocation is an absolute monoptot like
[**] &c.,
without the power of governing the following
word, as [**], and its
double use as [**] in the Aitareya Upanishad
(1); so [**], [**] in
the Mugdhabodha; but [**] and its synonyms
[**], [**], [**],
[**] govern the dative as [**], [**], [**]
&c. The invocatory
Om is synonymous with the interjections O, [**], [**] and
all
other single vowels whether nasal or not (
[**]), all of which are
ungoverning particles in this sense.
6. A Laudatory particle [**]]
Om is usually termed as pranava [**] or praise or word of praise,
from the root nu ( [**] + [**] + [**]) to laud, and in this sense
it might mean the glorification of Te Deum.
Thus "Om is the pranava
or initial word of the Rigveda priests, and
it is termed the Udgítha
( [**]) of Sáma Veda choristers [**] who
chaunt it". ( [**]). But it
is made to signify the object of the verb, or
the Being that is lauded
( [**]); and in this sense it means,
"The Purusha or spirit who is
unaffected by works, affections &c., and
having the appellation of
Pranava" (see Monier Williams' Wisdom of
the Hindus p. 103), so says
Gaudapáda in his Káriká. In the former sense,
Pranava corresponds with
halleluyas and hosannas of
Christians, and hamd o Salaut of
Moslems, which are deemed sacred by their
votaries. The Káriká has the
following stanzas on it:— [**] [**] [**] [**]
7. A Permissive Particle [**]]
It is used in a permissive sense both in
Vedic and classic Sanskrit, and
expressed in English by the words
"on" "go on" and the like. We have an
instance of it in the Mágha Kávya, in the
passage; [**] [**]
(a.) An Injunctive [**]]
"Verily this is an injunctive term (
[**]), signifying injunction,
order, and whatever is enjoined, and
ultimately the letter Om."
(Ch'hándogya Upanishad). The scholium ( [**])
explains it by saying
that, "Whatever is enjoined by the
learned or wealthy regarding learning
and wealth, it is done by saying
"Om." (Ibid I. 8. p 8.)
8. A Particle of assent [**]]
It bears also the sense of assent and consent
( [**]) meaning "ay"
"aye" "yea" and
"yes", and in Bengali and Vernaculars [**] and [**].
So says Sankaráchárya:—"Whatever is
assented to by the learned and
wealthy, it is done by saying "Om". Thus in the Vedic tradition;
Yájnavalkya having been asked by Sákalya as
to how many gods there were,
said;[** :] "Thirty-three." Sákalya
assented by saying "Om." Among
modern writings, the Sáhitya Darpana cites
the following instance of
Om being used in this sense:— [**] [**] [**]
It is used as the interjectional particle
[**] expressive of
9. A Particle of Repulse. [**]]
repelling or driving off another from one
like "Avaunt" in English. We
meet with an instance of its use in this
sense in the Vetála
Panchavinsati of Lassen (VI.) Thus, [**] [**]
10. Do. of Ratifying. [**]]
It occurs in the sense of confirmation at the
end of hymns and prayers
in the Vedic writings, and corresponds with
the words "Amen" and "Amin"
at the conclusion of Christian and Moslem
sermons and prayers as we have
said long before. We have a verse of Hafiz to
this effect, where he says
bishnow O Ámin bogo i. e. "Hear and say amen." There are many
instances of it in the Upanishads, such as
[**], and so in the Gáyatrí
hymn which begins and ends with Om, agreeably to the precept which
says: [**] [**]
VII. The Nominal Meanings of Om.
1. Nominal Meanings of Om. [**]]
Besides the meanings already given of Om as a particle, there are many
other nominal significations attached to it
as a significant noun or
rather symbol to express certain attributes
belonging to the nature of
the Deity, that bear little or no connection
with the etymology of the
word.
2. Om the Creator [**]]
Om is used to denote the creative power of God in Sankara's
scholium.
This sense is had from the primordial word logos the ov[**[Greek: ôn]]
= be or fiat [**] buad uttered by God in his creation of the
world, as we have in the scripture. "And
god said, "Let there be and
there was" Latin Fiat-et-fit; and Arabic Kom fa Kána.
3. Om is God [**]]
Pátanjala[**Pátanjali] takes it as denotative
of God himself [**]; and
others as a denotation of the Supreme God
[**] [**] [**]
4. Om is Brahm. [**]]
Om is the verbal symbol of Brahm signifying the Universal
spirit
[**] so says the Katha Upanishad [**] This
meaning is obtained from
[**] = on signifying being or existence, and referring to the
totality of existence expressed by the word
Brahma (formed of [**] +
[**]) universal pervasion.
5. Greatness of Brahm [**]]
Om is used also to denote the vast magnitude
of Brahm ( [**]) in the
Maitrí Upanishad, which says "Om is the greatness of Brahman, says one
who continually meditates thereon." (See
Cowell's Translation of Id. IV.
4. p. 253). This idea is naturally suggested
by the infinity of the
Universe pervaded and encompassed by the
spirit of God. [**] [**]
The Ch'hándogya Upanishad speaks of the
greatness and effects of Om
(I. 9). To this the scholium raises the
question, what are its greatness
and effects? Then answers it by
saying;—"by the greatness of Om is
implied the existence of priests, the
institutions of sacrifices &c. &c.
Therefore is its greatness."
6. Om is the way to Brahma [**]]
"Om," says the Mándukya Upanishad, "is the means (symbol) leading to
Brahm," as a hieroglyphic character to
its significate. Here says the
commentator Ánandagiri (p.336.) [**] [**]
"It is known in all the
Vedántas as the best means towards the
accomplishment of one's
adoration." (Ch'hándogya Upanishad p. 5
note.)
7. Immutable & Imperishable [**]]
It is immutable, undecayable, imperishable,
indestructible and immortal
( [**]). Thus in the Mándukya: [**] The
circle of O is considered the
most perfect of all geometrical figures, as
it was held by the
Pythagoreans to be the best symbol to
represent the perfections of the
Supreme Being. It is the sign of divine
immutability from the fact of
every other figure changing its shape by its
constant rotation round
the centre and becoming a spheroid which is
no more susceptible of
change. Such is the changeable nature of all
things until they become
one with the Divinity.
Om Knowable. [**]]
Om the symbol of God is said to be the knowable, because
every part of
its circumference is equidistant from the
central observer. So is God
said to be knowable ( [**]) in Yoga
philosophy for his knowableness to
every one by means of meditation. Hence the
Yoga system is called
gnosticism contrary to the unknowableness of
agnosticism.
8. Eternity [**]]
Om is called eternal ( [**]), because its circular form is
the
representation of eternity, having neither
its beginning nor end
( [**]): so it is the symbol of infinity, the
circle being described by
an infinite line. Thus Gaudapáda;[**:] [**]
[**]
9. The First and Last.
Again Om is said to be the first and last of
all things, because, says
Táránátha, every thing proceeds from its
centre as its source, and
returns to that centre as its reservoir.
[**]; or that every thing
like the line of the circle meets at the same
point from where it is
drawn and stretched. Moreover Om as has been
already said, is used both
as the initial and final word of Mantras and
prayers, so it is
understood to be the beginning and end of all
motions and utterances. In
these senses it answers the Alpha and Omega of the
Revelation, and
the initium and finem—Hoal awl Hoal ákher of the Koran.
10. The First, Last and Midst. [**]]
But Om is declared again to be the first, last and midst of things,
from its being uttered in the beginning,
middle and end of prayers and
recitals of sacred hymns according to the
ordinance which says that,
Om is to be repeated thrice at every recital in the
beginning, middle
and end:— [**] This rule is said to bear
reference to the triple
state of the progression of mortal
beings,—their evolution,
sustentation and dissolution. [**] The triple
utterance of Om has
given rise to the triplicate invocation of
Hari, [**], and with what
Milton has expressed in his glorious hymn in
the Paradise Lost.
"Him first, Him last, Him midst, and
without end."
The reverend Gaudapáda enjoins the same
ordinance in his versified
commentary or Káriká to the Mándukya
Upanishad, where he says (verse
27):—
VIII. Application of Om in the Vedas and Vedanta .
1. Pranava = Adorable.
"O venerable, let me enter thee (viz.
the word Om)—the sheath of
Brahmá, swáhá. O venerable do thou enter me,
swáhá. O venerable, I shall
be purified by thee." (Taittiríya Up.
IV. 3).
2. The Burden of song.
"Om, the hymns of the Sáma Sing, Om, Som, the hymns proclaim."
3. Commanding and assenting.
"By Om, the Adhwarju gives his reply:—By
Om the Brahmá commands;—By Om
he gives his orders for the burnt
offering" (Ibid VIII. Anuvák).
4. Beginning.
"Om, says the Bráhman, when he commences to read the Veda." (Ibid).
5. Om is Multinymous.
"Om is Brahman, it is immortal, it is
light, it is truthful, and a
portion of holy light."
"It is the sun, the truthful, the Yajus,
devotion, fire, wind and air."
"It is the moon, strength, immortality,
and the means of attaining
Brahma" (Maitrí Upanishad VI. 35.) [**]
[**] 6. It is all
significant.
But apart from all the particular objects to
which this word is
severally applied, Om is found from its general sense of "a being" at
large, to be significant of "all
things," as its archetype Brahman is
made to stand for universal existence both
collectively as well as
singly (in toto et per singulatim), as it is said in the Mándukya
Upanishad, [**]
7. Om includes all things.
"Om" says the Sruti, "is
immortal." Its explanation is "this all"; what
was, what is, and what will be, all is verily
the word "Om"; and every
thing else which is beyond the three
fold[**threefold] time is also
verily the word "Om." For this all
(represented by "Om") is Brahm, and
Brahm is "all." (Mándukya Upanishad
Bháshya verse 1 and 2). [**]
8. Scholium on the above.
According to ['S]ankara's explanation the
rendering would be as
follows:—"Om" this sound (or
immortal) is this "All," and its
explanation is "what was, what is, and
will be, all is verily the word
"Om." (['S]ankara's Bháshya of the
above). Ánandagiri's explanation is
to the same purport; thus says he:—
[**]
IX. Theology of Om in the Monads of
Monotheistic Creeds.
1. Monads or Unities. [**]]
We have seen that Om expresses all things (Sarvamonkára), by virtue of
the word like its kindred Greek and Latin on and ens (B. haon),
signifying "a being" by synecdoche
(laxaná) of a part for the whole.
And this is done of all things whether
concrete or discrete and taken
either singly or by groups of two or more
things together; as it is
said—"Ekasadvisastrisas" &c., i. e. Singulatim, dualiter,
pluraliter &c. We shall first come to see the monads expressed
by Om
and leave to the reader to discover the
relation which the significates
may bear to the symbol, or rest satisfied
with the idea of their being
meaningless or arbitrary.
2. Om is speech or voice [**]]
Om, says the ['S]ruti is Sarvávák "all
voice and speech"; and we shall
come to see below that it is applied alike to
denote both human and
brute speech, and words belonging to all the
different parts of speech.
3. Om is sound and word [**]]
"All things are united with words which
express them, and all words are
contained in the mystical syllable Om, ( [**]). Om, pervades all
sounds; he rises above all objects which are
expressed by sounds, who
repeats this sound Om" (Ch'hándogya II.23. (Maitrí p. 253).
4. Om is Brahm [**]]
"Om is Brahman called sound (sabda). By means of Om rising above
all things, a man merges in the Supreme
called Para Brahma." "Om is the
emblem of the Most High." (Ch'hándogya
p. 4. Manu II. 83. Bhágavad
Gítá). So says the Maitrí Upanishad (VI. 22)
[**]
5. Om is Fire and its splendour [**]]
"Om was splendour and fire at first. By
this syllable Om the splendour
germinates, it shoots upward, it expands, and
becomes the vehicle of
divine worship. The splendour germinates in
the form of the mystic
syllable Om, as a seed germinates; i. e. It is manifested as the
primeval form of the Veda, it next shoots
upward as the internal sound
Om itself." (Maitrí Up. VII. 11. [**] Fire was the
first object of
adoration of the Rigveda and of the fire
worshippers of India and
Persia. It is believed to be the arche or beginning of all things
according to Heraclitus.
6. Om is light.
"Om is light and manifest as light, the
sleepless, deathless and
sorrowless light." Again: "Om is light which shines in yonder sun, and
in the moon, fire, and lightning"
(Maitrí Upanishad VI. 25.). So says
the Bhágavad Gítá, "That splendour which
abiding in the sun illumines
the whole world, which abides in the moon and
in fire, that splendour
know to be mine" (XV. 12.) Light was the
first work of creation and the
"first born" of Heaven. God said Lux fiat et lux fit."—"Let there be
light and there was light."
7. Om is Lightening.
"The Veda is called lightening, since
the moment when it is uttered (as
Om), it enlightens every incorporated being;
therefore by the syllable
Om let a man adore the infinite splendour of Brahman"
(Maitrí
Upanishad VII. 11.)
8. Om is the Brahman light
"The syllable Om is the Brahman light or pure intelligence, veiled
behind the fire and breath, and manifested
itself at first as the one
undivided sound Om." Thus the Maitrí Upanishad Tíká (VII. 11). [**]
9. Om is Water. [**]]
"Om shines in the waters" (Maitrí
Upanishad VI. 35). [**] Water is
said to be the first work of God ( [**])
"and the Spirit of God floated
on the surface of the waters" hence
called [**] (Genesis and Manu).
Thales found water to be the origin of all
things.
10. Om is Flavour &c. [**]]
"Om is Rasa, moisture, flavour, taste, relish and love (Maitrí Up.
VI.
35). The goodness of God is flavour, a man
having attained flavour,
becomes possessed of joy" (Taittiríya Up
II. 7.) [**] By flavour
rasa they mean love also and love is believed to be the
formative
power according to Empedocles.
11. Om is Ambrosia. [**]]
"Om is ambrosia the food of gods. (Gr. He ambrosia est setos theon).
It is also honey and all sweet." So the
Sruti: [**]
12. Om Udgítha. [**]]
"Om, this letter the Udgítha, should be adored, Om is chaunted."
(Ch'hándogya I. 1).
"The Udgítha of Sáma Veda, corresponds
with the pranava of the
Rig
Veda." (Cowel's Mait VI. 3).
"The Udgítha is the principle part of
the Sáma verse, and sung by
Udgátri priests."
"It is chaunted (Udgíyate), and is
therefore called Udgítha and is a
Karmángávayava or part of the liturgy."
"What is Udgítha, that is Om; what is
Om, that is Udgítha." (Maitrí.
Ch'hándogya).
13. Om is breath. [**]]
"Om called the Udgítha is breath,"
(Ch'hándogya Upanishad p. 12).
14. Om is sun. [**]]
"The sun is Om, Om is Udgítha, the sun is
Udgítha, he is Om."
(Maitrí IV. 4).
"The splendour of Brahman is yonder sun,
and it too is the splendour of
Om." (Ibid). [**]
15. Om the soul. [**]]
"The soul is looked upon as Om." (Ch'hándogya Upanishad. p. 12). "For
this all represented by Om is Brahma. This soul is Brahma." (Mándukya
V. 2). [**]
16. Om the Supreme spirit. [**]]
"Om is the most appropriate name for the Supreme Spirit paramátman."
(Ch'hándogya I. 1). "The Universal soul
is the totality of individual
souls." ( [**]).
17. Om is Mind. [**]]
"Om is mind manas, the self consciousness or ahankára of the
Sánkhya." (Ibid p. 3).
18. Om is Body. [**]]
"Om is corporeal." (Ch'hándogya p. 3).
19. Om is Adorable [**]]
"The letter Om is eulogised for its
adorableness, and is an inducement
to its worship." (Ch'hándogya I. 9. p.
8).
20. Om a Vehicle [**]]
"Om is the vehicle of the worship and knowledge of the superior and
inferior Brahma." (Maitrí Up. 260).
21. Om is a Raft. [**]]
"Om is a raft of Brahman to cross over the torrents of the world."
(Swetáswatara II. 8. p. 53).
22. Om an arrow. [**]]
"The body is the bow, Om is the arrow, with which one pierces the mark
Brahma through darkness." [**]
23. Om a Bridge. [**]]
And so Om is used to represent many other single objects. (Maitrí Up.
p. 271).
It is represented as a bridge in the Atharva
Veda (VI. 10 and VIII. 4).
X. Duads or Duples of the Bipartite Om in
Dualistic Theories.
Duads. Om a couple. [**]]
"Om unites couples together and gratifies the wish of the adorer."
(Ch'hándogya I. 6). Again "couples being
incorporated with the letter
Om, establish the all-gratifying power and attribute of
Om."
(Sankara's Scholium to Ch'hándogya).
1. The Couple Udgítha & Pranava. [**]]
Om combines the Udgítha of the Sáma with the pranava of the Rig
Veda, the first couple; and therefore speech
(Vák) and breath (prána)
the sources of the Rik and Sáma, the second
couple; and lastly the said
two Vedas themselves as the third couple.
(Ch'hándogya I. 1-8), and
consequently the Hotri and Udgátri priests
the fourth couple.
2. Brahmá and Para Brahma. [**]]
Om is the superior and inferior Brahma conjointly. The
superior or
Para Brahma is the one eternal and infinite God; and the
inferior or
Apara Brahmá is the finite God:—the demiurge of Plato, and
the
Prajápati and Indra of Vedanta theology. The Aitareya reckons the
pentad of the five elementary bodies, under
the latter category. (V. 3).
Kálidása speaks of this as the pancha mahá bhúta samádhi in the first
book of his Raghu Vansa.
3. The two pronunciations. [**]]
"Om is pronounced as svarati in the
Rigveda and Svara in the Yajur
Veda." (Ch'hándogya IV. 4. Manu XI.
265).
4. The Human & Divine Souls. [**]]
"Om is átman or soul. Two souls are said to enter the body; the
individual and the undivided or universal
soul." (Ait. III. 1). "Two
birds (the supreme and individual souls)
dwell upon the same tree of the
body." (Svetásvatara Upanishad).
5. The Soul and Matter. [**]]
"Om is both spirit and matter," viewed as the same thing in the
materialistic light of the Sánkhya, and
dualistic view of others.
Spinoza defines them both as the "Substantia cogitans, et substantia
extensa, una eademque est substantia, quae
jam sub hoc, jam sub illo
attributo comprehenditur." (Ethics. 1 Pr. 7 schol).
6. The Male and Female. [**]]
"Om Strípum the divine male and female"; the original androgyne
or
bisex being combined in the person of the
first human being, Brahmá or
Adam, and called the Prakriti-purusha or pradhána &c. , in the Yoga
and Puranic Systems. So says Manu also (I, 32).
"The power became half
male half female or nature active and
passive, and divided itself in
twain." (Ibid).
7. The cause and effect. [**]]
"Om implies the two states of mundane existence, viz, the cause
dynamic and the effect energy. The effect
also is two fold, the gross
and subtile." ( [**]).
8. The Two Elements. [**]]
The subtile elements ( [**]) and the gross
elements ( [**]) forming
the Sthúla or gross body and the linga Saríra or subtile body,—the
two component parts of all living bodies.
9. Knowledge & Ignorance. [**]]
The two states of the soul, knowledge and
ignorance ( [**]) and the two
states of knowledge; namely that which is
known ( [**]), and what is
unknown ( [**]), corresponding with two
others—the ( [**]) the
manifest and unmanifest.
10. The two states of Life. [**]]
Knowledge and action or Jnána and
Karman,—theory and practice, are the
two inseparable conditions of life; the one
leading to the other, which
is the result of the former, and according to
others its cause, in the
celebrated dispute [**] between theorists and
practitioners.
11. Other Pairs.
In this way many other pairs are joined
together forming as they were
the two halves of the great circle of Om, and whether diametrically or
obversely opposed or attached to each other,
they form together, the
same circle of which each of them is but an
imperfect part or half.
12. Geometry of Om.
13. Logical Use of Om.
Hence we see the mystery of the cypher of Om to be no less wonderful
and efficacious in the investigation of
theological truths, than the
great instrument of Euclid's compass in the
bisection and measurement of
geometrical dimensions. And as the circle is
latterly found to be made
use of in the demonstration of propositions
in Logic, how much must we
wonder to reflect on the use and application
of the sacred instrument of
Om by the ancient Rishis of India, to all things of the
physical,
intellectual and spiritual world (Sarvamonkára eva) as their common
measure.
14. Dualism overthrown [**]]
Having thus observed the deficiency of
dualities and the imperfection of
dualistic theories, by the instrumentality of
Om, and the application
of its cypher of unity to them, to make up
that unity which is essential
to the true knowledge of God, whose nature is
a perfect unity and
without divisibility (Ekamevádwitía), the
sages next proceeded to the
investigation of trialities and pluralities
of triune doctrines and so
forth, which had been gaining ground even in
those early stages of
society, by the application of the same test
of the unity of Om to
them, till at last all these partitions are
lost in the cypher of One
indivisible whole.
15. The Metrical Sense of Om.
Om in the sense of a compass or metrical instrument, is
derived from O
the cypher, letter or circle, and ma to measure, meaning the circle of
measurement.
XI. Triads or Triples or Tripartite Om in
Trinitarian Systems.
1. Triads or Triples of Om [**]]
"But when considered as a triliteral
word consisting of a, u, m,
( [**]), Om implies, the three Vedas, the three states of human
nature; the three divisions of the Universe;
the three deities, agents
of the three states of things—the creation,
preservation and
destruction; or properly speaking; the three
principle attributes of the
Supreme Being. In this sense it implies in
fact the Universe controlled
by the Supreme Being." Rám Mohun Roy.
2. Their External Manifestations. [**]]
The idea of the trisection of the circle of Om followed that of its
bisection, together with that of the three
fold division of Divine
nature, much earlier in the minds of the
Aryans of India, than the three
sectors of the circle were unfolded by
Euclid, and the mystery of the
tri-une nature of the Divinity was discovered
by the divine Plato, or
that of the three persons in the God-head was
revealed by the Gospel.
But not content with this discovery, the
ancient sages applied this
triplicate division of Om to many other things as the three fold
manifestations of the One Deity represented by the triliteral and
trilateral figure of Om, and fell to their adoration, until they were
recalled to the worship of the invisible
unity of Om by the Vedánta
doctrines. We shall now see these triples
called the Vyáhritís ( [**])
or three fold manifestations in their order.
1. The 3 Vedas. [**]]
Om represents the three Vedas by its three
letters, viz; the Rik,
Yajur and Sáman, consisting of the Hymns,
Ceremonies and Psalms. The
first like the hymns of Hesiod and Orpheus,
the second like the
Levitican laws, and the third resembling the
Psalms of David, all of
which are said to be of Divine origin.
2. The 3 States. [**]]
These have no apposite terms in English, and
are variously rendered to
express the states of quietism, action and
passion or excess of a
feeling, leading to error.
3. The 3 Worlds. [**]]
The earth, sky and heavens, called the three
great evolutions ( [**])
of Om. But those were afterwards subdivided into twenty one (3×7) each
named as Om ( [**]) as in the beginning of
Atharva Sanhitá [**]—"The
Universe composed of thrice seven
worlds."
4. The 3 states of things. [**]]
5. The 3 Agencies Personified [**]]
These are the creation, preservation, and
destruction of all things
( [**], or as philosophically called their
evolution, sustentation and
dissolution ( [**]), and their agents, Brahmá the creator, Vishnu,
the preserver, and Siva the destroyer of each and all, corresponding
with Jupiter, Neptune and Pluto, and Osiris,
Horus and Typhon ( [**]).
But this trinity is refuted by the Vedántic
doctrine of unity, which
repudiates a secondary cause. ( [**]). The
Maitrí Upanishad makes
mention of many more triads which were
glorified with the aforesaid
hallowed epithet Om (VI. 5.) Viz. the following:—
1. The Trisex Divinity.
Om composed of the three genders, masculine, feminine and
neuter
( [**]). But the Vedánta refutes the generic
distinctions of the One
unknown ( [**]).
2. The 3 Elemental forms.
The fire, wind and sun, ( [**]), the three
powerful manifestations of
the Deity each of which had its votaries in
the early fire, wind and sun
worshippers of India.
3. The 3 Agencies as above.
The creation, preservation and destruction of
things in the forms of
Brahmá, Vishnu and Siva as said above.
4. The 3 Fires. [**]]
Om the three sacrificial fires called the [**] and [**],
which
were continually preserved in families.
5. The 3 Vedas. [**]]
Om the triple learning contained in the Rik, Yajur and
Sáman, which
were identified with God for their being his
words.
6. The 3 Intelligences.
The three Intellectual faculties consisting
of the Mind, Intellect or
Reason, and the conscious soul.
7. The 3 Times. [**]]
Present, past and future composing the circle
of the eternity of Om
( [**]).
8. The 3 Aliments. [**]]
Food and water and moon. The water and food
are eulogised as Om in
Bhrigu Valli as [**], and the moon is
reckoned as such for its
containing the ambrosial beverage of the
gods.
9. The Mental Powers. [**]]
The three intellectual faculties, the mind,
intellect and
conciousness[**consciousness] as the
spiritual manifestations of the
Invisible Spirit.
10. The three Vital Airs. [**]]
Those of respiration, circulation and
secretion called [**] the
respiratory breath or air and others: there
are two others which with
these three will be found among the pentads (
[**]).
11. The three feet of God. [**]]
These are the different hypostases of God or
rather of the Divine soul
in its three states of universality,
individuality and external
appearances, each of which is subdivided into
three states.
12. The 3 Totals.
The Sútrátmá, Taijana and Hiranyágarbha
(universal soul) ( [**]); The
three emanations of infinite Intelligence
from the Unity of God.
13. The three Specials.
The Visva, Taijasha, and Prajná (Individual
Souls) ( [**]). The three
emanations of finite souls from Divine
Intelligence.
14. The three externals.
The Vai['s]wánara, Vi['s]varúpa and Virát the
three manifest and visible
forms; ( [**]). Hence the nature of God is a
triplicate threefold unity
or the thrice three hypostases of the One
Being.
15. The three Forms of Devotion.
The three forms of our devotion and Communion
with God, that he is
praised, worshipped and ascribed with
attributes.
16. The Triple man.
His body—the bow, his mind—the arrow, and his
soul—the aim. (Mándukya
II. 4. p. 159).
17. The 3 States of the Soul.
Of waking, dreaming and sound sleep of the
soul. ( [**]).
18. The 3 Humours of the Body.
The bile, phlegm and choler or flatulence (
[**]) are the preservatives
of the body and life.
19. Three Matrás. [**]]
The three mor[oe][**morae/moræ] or vowels, the long, short and
prolated. ( [**]).
20. Three Accents. [**]]
The acute, grave and circumflex. [**]
21. Three Utterances of speech. [**]]
Human speech consisting of letters, words and
sentences treated of in
Orthography, Etymology and Syntax. ( [**]).
22. Three Pronunciations [**]]
Distinct, indistinct and half distinct.
(Anquetil). ( [**]).
23. Do. of Three Vedas.
The Swaratí of Rik, the Swara of Yajur, and Swánvatí of Sáma.
( [**]).
24. The 3 Letters.
Of Om viz. a, u, m, agree with the first, second and third word of
every triad, i.e., each to each.
25. The 3 Merits.
Of the meditation of the three letters of Om described at length in
the Upanishads.
Om Tat Sat
(Continued...)
( My
humble salutations to Brahmasri Sreemaan Vihari Lala Mitra ji for the
collection)
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