Shankaracharya on Om

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Shankaracharya on Om

 

*From the Commentary on the Brihadaranyaka Upanishad *

 

Om is used to serve as a means to the meditation on Brahman. As other

scriptures say, "This is the best help (to the realization of Brahman) and

the highest."1 <http://www.atmajyoti.org/me_shankaracharya_on_om.asp#1A>

 

"One should concentrate on the Self, uttering

Om."2<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#2A>"One

should meditate upon the Supreme Being only through the Syllable Om."

3 <http://www.atmajyoti.org/me_shankaracharya_on_om.asp#3A> "Meditate upon

the Self with the help of the Syllable

Om."4<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#4A>And so

on. Although the words "Brahman,Atman," etc. are names of Brahman,

yet on the authority of the scriptures we know that Om is Its most intimate

appellation. Therefore it is the best means for the realization of Brahman.

 

It is so in two ways–as a symbol and as a Name. As a symbol: Just as the

image of Vishnu or any other god is regarded as identical with that god [for

purposes of worship], so is Om to be treated as Brahman. Why? Because

Brahman is pleased with one who uses Om as an aid; for the scripture says,

"This is the best help and the highest. Knowing this help one is glorified

in the world of Brahman."

 

The Supreme Self, being beyond the reach of the eye and other organs, cannot

be perceived without some help, therefore the aspirant superimposes it with

faith, devotion, and great rapture on the Syllable Om, as people superimpose

Vishnu on images of stone etc. with carvings of His features. Whether the

unconditioned Brahman or the conditioned Brahman, the Syllable Om becomes a

means of realizing It. For another scripture has it, "The Syllable Om is the

higher and lower

Brahman."5<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#5A>

 

"It [Om] is the Veda, (for) through it one knows what is to be

known."6<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#6A>There

Om is the "Veda" or Name of Brahman. Through that Name the aspirant

knows or realizes what is to be known: Brahman, Which is the object

signified or designated by the Name. Therefore "the Brahmanas know" that It

is the Veda: They mean that as a Name it is intended as a means to the

realization of Brahman. Om is enjoined as a symbol of Brahman, for it is

coordinated with the word "Brahman" in the sentence, "Om is Brahman." Now it

is being praised as the Veda, for the entire Vedas are but Om: They all

issue out of it and consist of it; this Om is differentiated into the

division of Rik, Yajus, and Saman [Vedic meters], etc., for another

scripture says, "As by a stick all leaves are pierced, so all speech is

pierced by Om."7

<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#7A>Here is

another reason why Om is the Veda–"through it," this Om, "one knows

whatever is to be known;" hence this Om is the Veda. The other Vedas owe

their Vedahood to this. Therefore Om, being so important, should be used as

a means to self-realization. If it is used as a means to realization, the

entire Vedas are practically used.

 

One should meditate on the syllable Om, which is the

Udgitha.8<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#8A>This

syllable, Om, as the Name of the Supreme Reality, is nearest to Him;

when It is used He surely becomes gracious just as a man becomes so when his

favorite name is used.…It is a symbol [indicator] of the Supreme Self

(Paramatma). Thus it is known in all the Upanishads that Om, as a name and

as a symbol, holds the highest position of being an aid to the meditation of

the Supreme Self. And Its highest position is also well known from Its being

used very frequently at the beginning and end of repetition of holy names,

rites, [scriptural] study, etc. Therefore this syllable Om is to be

meditated on in its verbal form. That is, one should continuously

concentrate one's mind on Om Which forms a part of rites and is a symbol of

the Supreme Reality.

 

The syllable Om is the inmost essence of all essences. It is supreme because

of Its being the symbol of the Supreme Self. It is competent to be

worshipped as the Supreme Self. It is competent to take the place of the

Supreme Self since It is to be worshipped like the Supreme Self.

 

*From the Mandala Brahmana *

 

It is well known that Om has the quality of fulfilling all desires. He who

meditates on Om becomes possessed of Its quality. He who meditates on Om

possesses the quality of fulfilling the desires of others. The meaning is

that to him comes the result as stated before, in accordance with the Vedic

text: "He assumes those very forms in [by means of] which he meditates on

Him."

 

*From the Commentary on the Chandogya Upanishad *

 

Om is also possessed of the quality of prosperity. Being a meditator on Om

as possessed of the quality of prosperity, one becomes endowed with that

quality.

 

Now then, since Om is to be meditated on, It is being praised. For through

Om the knowledge of the three Vedas is gained. The Vedic rites are meant for

the worship of the very Om because It is a symbol of the Supreme Self. The

worship of That [Om] is surely the worship of the supreme Self.

 

Om is possessed of the qualities of being the quintessence, the fulfiller,

and prosperity.

 

Because Om is the symbol of the Supreme Self it is the cause of immortality.

 

 

The soul, when it departs from the body, goes upward by meditating on the

Self with the help of Om as he did while living.

 

*From the Commentary on the Katha Upanishad *

 

Meditating on Om one is worshipped in the world of Brahman. The idea is

this: Getting identified with Brahman, he becomes worshippable like Brahman.

 

 

*From the Commentary on the Mundaka Upanishad *

 

Just as the bow is the cause of the arrow's hitting the target, so Om is the

bow that brings about the soul's entry into the Immutable. For the soul when

purified by the repetition of Om gets fixed in Brahman with the help of Om

without any hindrance, just as an arrow shot from a bow gets transfixed in

the target.

 

*From the Commentary on the Mandukya Upanishad *

 

Om is essentially the same as the Self.…And the Supreme Brahman, too, is but

Om.…Om is the same as the supreme as well as the inferior Brahman…by virtue

of its being a means for the attainment of Brahman.

 

*From the Commentary on the Mandukya Karika *

 

When the syllable Om is known, one should not think of anything whatsoever,

serving any seen or unseen purpose; for he has got all his desires

fulfilled.

 

One should concentrate the mind on Om, Which is essentially the supreme

Reality, for Om is Brahman beyond fear, because for one who is ever fixed in

It, there can be no fear anywhere, in accordance with the Vedic text, "The

enlightened man is not afraid of

anything."9<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#9A>

 

Om is both the higher and the lesser Brahman. When the letters

disappear,10<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#10A>Om

becomes verily the supreme Self that is Brahman.…The idea implied is

that

It is coextensive with all that is inside or outside; It is birthless; and

It is a mass of Consciousness, homogeneous like a lump of salt. Om is the

origination, continuance, and dissolution of all–of the whole phenomenal

universe.…In this way indeed, having known Om that is the Self, one attains

identity with the Self at that very moment.

 

One should know Om as God existing in the heart of all living beings. Having

meditated on the all-pervasive Om, that is the Self beyond the worldly

state, the intelligent man does not grieve, for no cause of grief can be

possible then, in accordance with such Vedic tests as, "The knower of the

Self transcends sorrow."

 

Om being beyond measures is Turiya, It has infinite dimension and Its extent

cannot be determined. It is auspicious and holy because of the negation of

all duality. He who knows Om is a sage because of his meditating on the

Supreme Reality, and not any other man, though he may be learned in the

scriptures.

 

*From the Commentary on the Prashna Upanishad *

 

As the supreme Brahman cannot be directly indicated by words, etc., and is

devoid of all distinctions created by attributes–and as It is on that

account beyond the senses–therefore the mind cannot explore It. But to those

who meditate on Om, Which is comparable to the images of Vishnu and others,

and on which is fixed the idea of Brahman with devotion, that Brahman

becomes favorable and reveals Itself. This is understood on the authority of

scriptures. Similar is the case with the Lesser Brahman. Hence it is said in

a secondary sense that that Brahman Which is both Lesser and Higher is but

Om. Therefore one who knows this attains either of the two [brahmans]

through this Om alone; only through this, that is a means for the attainment

of the Self, consisting in meditation on Om; for Om is the nearest symbol of

Brahman. The One is reached with the aid of Om, Which is a vehicle of

advance.

 

*From the Commentary on the Svetasvatara Upanishad *

 

By means of the boat of Om that is Brahman one crosses over [samsara, the

ocean of birth and death]. The idea is that by controlling the senses

through Om the enlightened person should cross over the currents of the

river of transmigration with the help of that Om."

 

*From the Commentary on the Taittiriya Upanishad *

 

One should contemplate in one's mind, that is, meditate, that Om, as a word,

is Brahman. For "Om is all this." All that consists of sound is Om, since

everything is permeated by Om in accordance with another Vedic text: "As by

the fibers the leaves are pervaded, so by Om is pervaded all

speech."11<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#11A>And

since all that is nameable is dependent on the names, it is said that

all this is Om. Om is to be meditated on. Wishing to attain the supreme Self

one utters [does japa of] Om; and he does indeed attain Brahman through that

Om. The meaning of the passage is that, since the activities that are

undertaken with the utterance of Om become fruitful, Om should be meditated

on as Brahman.

 

*From the Commentary on the Yoga Sutras *

 

How should one perform devotion to the Lord, and what is the means of that

devotion? To explain the form in which the devotee contemplates on Him, the

sutra says: "His designator [vachaka] is the Pranava [Om]." Of the Lord Who

has been described, the designating Word is the Pranava.

 

The word Pranava is explained in the following way etymologically:

*pra*stands for prakarshena: "perfectly;"

*nu* (from nava) means nuyate: "He is praised." Thus Pranava, the word Om,

praises (pranauti) the Lord. That is, the Lord is devoutly worshipped

(pranidhiyate) through It by His devotees. They bow down (pranam) to Him

through It. Through It they worship (pranidha) the Lord mentally; here the

extra *dha* stands for the final [syllable] va of Pranava.

 

It is the Lord Who is expressed by the word Om; the sound of the Word

accords with Its meaning.

>From the termination *ava* is understood avati: "He favors." He brings out

His devotees from samsara, He leads those in samsara to nirvana, He brings

to a devotee unsurpassed joy, He grants him samadhi to lead him to the

highest truth. But all these meanings are associated with the most intense

love of the Lord.

 

When the Lord is continuously worshipped in the mind by means of this

syllable, Om, He gives His grace. There are many sacred texts indicating

that Om is Brahman.

 

The relationship between Brahman and Om is that of a lamp and its

light.…This is the relationship between the Lord Who is expressed and the

Pranava which expresses Him.

 

Through Om the Lord is met face to face.

 

It is proper to employ Om as a means for practicing worship of God.

 

When the yogi has understood the identity of Om and Brahman he attracts the

grace of the supreme Lord through Its japa and bhavanam. Bhavanam is setting

the heart on the Lord Who is designated by Om and brought into the mind by

It. Yogis who are engaged in both japa and bhavanam attain one-pointedness

of mind. After japa, which causes his mind to bow before the Lord, let him

engage in bhavanam. When his mind becomes unwavering from bhavanam on the

Lord, let him do japa of Om, for japa leads to bhavanam. When japa and

bhavanam of Om come to perfection then the Supreme Lord (Parameshwara), the

Supreme Self (Paramatman) Who stands in the highest place shines forth for

the yogi.

 

Om is the Name of the Supreme Lord.

 

*From the Hymn to Dakshinamurti *

 

Salutations to

Dakshinamurti,12<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#12A>Who

is pure and calm, the embodiment of pure knowledge and Who is

attainable

through the syllable Om.

------------------------------

 

1) Katha Upanishad 1:2:17 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#1>

 

2) Mahanarayan Upanishad 24:1 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#2>

 

3) Prashna Upanishad 5:5 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#3>

 

4) Mundaka Upanishad 2.2.6 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#4>

 

5) Prashna Upanishad 5:2 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#5>

 

6) Brihadaranyaka Upanishad 5.1.1 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#6>

 

7) Chandogya Upanishad 2.23.4 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#7>

 

8) Udgitha: Om, when it is sung aloud in Vedic recitation. [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#8>

 

9) Taittiriya Upanishad 2.9 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#9>

 

10) That is, when the sound becomes subtle, whisperlike, and even silent,

though present. [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#10>

 

11) Chandogya Upanishad 2.23.3 [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#11>

 

12) God as the guru of the human race. [Go

back]<http://www.atmajyoti.org/me_shankaracharya_on_om.asp#12>

 

 

--

Humanity is one's only Religion

Breath is one's only Prayer

Consciousness is one's only God

 

Ishaan