Reading section 12

[Sidenote: 4. The character Om ॐकार ।]

_Omkára_ likewise indicates the written character _Om_, because the suffix _Kára_ like _Ákára_ is used to signify its written form or sign (आकार चिह्न), and in this sense the Bengali ও, corresponds with Greek character w _omega_ the inverted ও, or the _Omikron_ = English O, and Oao Persian, and likens to the Sanskrit _bindu_ O, which is but another name of _Om_ (ओंकारः ब्रह्मबिन्दुः). But the ও is formed by the union of two dots or cyphers (O bindu) like Greek Omega of two omicrons and the English w of two u’s. So says the Gáyatrí Tantra, ॐकारो ब्रह्म बिन्दुर्बिन्दुद्वय बिनिर्म्मतः । अधोर्द्ध बिन्दुरित्यादि । And again: समनुः परमाराध्या संयुक्ता ब्रह्म बिन्दुना. “It is the union of two circlets, one being the symbol of one’s own divinity and the other that of Brahma.” This character by itself is regarded with high veneration as an emblem of the Infinite, independent of its meaning or utterance, and is marked on the forehead of every devotee in the form of a spot or crescent.

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[Sidenote: 5. The Symbol ॐ बिन्दुः । ]

The symbolical _Om_ is represented by four cyphers as placed over one another अधोर्द्धबिन्दु चतुष्टयं, and each designated by a different name in the aforesaid Tantra, and supposed to form the cavities of the heart and mouth of Brahm, चतुर्वर्ग प्रदा बिद्या चतुर्बिन्द्वात्मिकासदा । आद्यन्ते प्रणवंदत्वा गायत्रीं प्रजपेद्दिज । बामाधर्म्म प्रदा बिन्दुर्ज्येष्ठा अर्थ प्रदा तथा । रौद्रीकाम प्रदाबिन्दुः श्रीबिन्दुः मोक्षदायिनी ॥ महेश्वर बदनं बिन्दुः श्रीबिष्णोः हृदयंतथा ॥ मोक्षदाताच श्रीबिन्दुः चतुर्बिन्दु बिनिर्णयः ॥ These _bindus_ or cyphers are differently named in the Vedánta, as we shall shortly come to see under the denominations of _omkára_. (No. IV).

[Sidenote: 6. Symbolized as Jagannátha.]

The best representation of _Om_ is the image of the god Jagannátha, which is said to be an incarnation of the mystic syllable प्रणबाबतार, or made in the form of _Om_, and not in that of Buddha, as some of our antiquarians have erroneously supposed it to be. There is a learned dissertation on the subject of Jagannátha’s representation of _Onkára_ to be found in one of the early articles of the Asiatic Society’s Researches, where the reader will get much more light on this mysterious subject.

[Sidenote: 7. Comparison of _om_ and _on_.]

It will further be found on comparison that ॐ bears not only a great resemblance to the Greek _on_ written as ȣ with the nasal above the O, but their perfect agreement with each other in sense will leave no ground of suspecting their identity with one another, as it will be fully treated of afterwards.

III. THE ORTHEOPY OR ANALYSIS OF _Om_.

[Sidenote: 1. A Monad.]

We have already seen that the circular form of the letter O in _Om_, called a _bindu_ dot or cypher, was used like a geometrical point to denote a monad without parts, and represent the Supreme Being subsisting as the central point of the great circle of Universe, and filling the infinity of its circumference with his own life and light. The Vedas and the early theology of the Upanishads invariably understood the _Om_ as synonymous with _One_, and expressive of the unity of the God-head; as in the motto ओमेकमेबाद्वितीयं ब्रह्म । ओमेकामेवैतत् । of the Vedantists, corresponding with the monotheistic creed of Christians and Mahomedans “God is one” and “without an equal” “_Wahed Ho la Sharik laho_” “The unity of the God-head is the dictum of the Koran and Vedánta.” (Mon. Wm’s. Hindu Wisd. p. XLI. 1).

The Manduka and similar Upanishads describe the majesty of the one. (Weber, p. 161). “That _one_ breathed breathless by itself” &c. Max Müller’s A. S. Lit. p. 560.

[Sidenote: 2. Om a Duad.]

Formerly the letter _O_ of _om_, _on_, and _One_ was considered a pure and simple sound, and made to represent a monad or Unity; but in course of time and with the progress of language it was found out to be a compound letter (सन्ध्यक्षर), formed by the union of a + u = o (अ + उ = ओ), and two _o’s_ in w omega or two _u’s_ in w. (See. S. Gr. & Baine’s grs). Then the perfect figure of the great circle was considered to be composed of two semicircles which the _w_ = उ was made to represent. This gave rise to the conception of a duality in the divine person, and hence grew the theory of the male and female पुरुष प्रकृति in the original androgyne of the _Sankhya_ and _Hara Gauri_ (हर गौरी and उमा महेश्वर) of the Tantra. Hence it is said; अनइत्यक्षरं ब्रह्म शब्द प्रकृति कुण्डली । अनन्यं हिबिनाब्रह्मनास्ति कुत्रापि सुन्दरि । इति गायत्री तन्त्रं ।

The syllable ov = on is a word for Brahma (God), and the other cypher represents nature (the world). There is no Brahma, but ov = ॐ or ओम् । The dualism of Sankhya yoga is too well known to require an explanation.

[Sidenote: 3. Om a Triad.]

At a later period and posterior to the dualistic doctrines of the aforesaid Tantra and Pátanjala yoga systems, the _Om_ branched out into a Triad by the union of the nasal letter _m_ or _n_ with the उ or w, and forming the conjoined character ॐ and wn in Sanskrit and Greek. Henceforward _Onkára_ is regarded as a triliteral word composed of _a_+_u_+_m_ to represent a triplicate deity. Thus says Monier Williams:—

“_Om_ is supposed to be composed of three letters _A_, _U_, _M_, which form a most sacred monosyllable (एकाक्षर), significant of the Supreme Being as developing himself in the Triad of gods, Brahmá, Vishnu and Siva” (Indian Wisdom p. 103 note I). So we have in Manu II. 83 and 84:—

अकारञ्चाप्युकारञ्च मकारञ्च प्रजापतिः । बेवदत्रयाग्निरुदहत भूर्भुबः स्वरितीति ॥ अकारो विष्णुरुद्दिष्टः उकारस्तु महेश्वरः । मकारउच्यते ब्रह्मा प्रणबेन त्रयोमतः ॥

So also the Bhagavad Gitá. VIII. 13.

Here the two halves of the circle उ comprise Vishnu and Siva as joined in the bipartite body of _Hari Hara alias_ Hara Hari, adored by the dualists called द्वैतवादिनः, or more fully as हरिहराद्वैतवादिनः and Brahmá the god of Manu, is placed in the circlet above the great circle of his created world. We need but hint to our readers in this place, to observe how the original word _Om_ or Ov and One developed itself into the existing faith of trinity. The Tántrica Sivites however place their god Siva in the upper semicirclet formed by म = m the initial of Maheswara (महेश्वर), and say:—

ॐकारपूर्ब्बमुद्धृत्य ब्रह्मबिष्णुशिबात्मकं । अधोबिन्दु ब्रह्मबिष्णुरुर्द्धबिन्दु शिबात्मकं ॥

This is more reasonable to believe from both the letter _m’s_ and its god Siva’s amalgamation with the early Aryan duality to form the present faith of triality at a much later period.

[Sidenote: 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 (कुण्डली) according to the Tantra, or a half _Mátrá_ (अर्द्ध मात्रा) of the Vedánta. The Tantra says तदूर्द्ध कुण्डलीकारा शक्तिः । 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.”

[Sidenote: 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 चन्द्र बिन्दु the fifth.

[Sidenote: 6. Om the Hexad.]

And then again with a sextuple or Hexaliteral _Om_ composed of the sixth member of _Náda_ (नाद) over and above the aforesaid five parts.

[Sidenote: 7. Om the Heptad.]

The septuple Om is described in the Ramatápaniya upanishad as consisting of अ, उ, म, नाद, बिन्दु, शक्ति and नम । Weber’s A. S. Lit. p. 312.

[Sidenote: 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.

[Sidenote: 1. The Initial of the Veda.]

The _om_ is denominated the heading of the Veda (बेदशिरः) as the Gáyatrí hymn is termed to be its parent (बेदमाता). It stands at the top (शिरस्) of every book (मण्डल), chapter (अष्टक), and hymn (ऋच्) of every Veda either alone by itself or two or three _oms_ put together, as ओमग्निमीले _on ignem aiede_ of the Rigveda, ॐ त्रिसप्ता _On triseptem_ &c. of the Atharvan; again ॐ ॐ ॐ ऋग्वेदाय स्वाहा _on_ I salute thee O Rigveda &c.

It is hence used at the head (शिरस्) of every book on any branch of knowledge (बिद्या) which is a paronym of and derived from the same root (बिद् Video) with Veda (बेद्). The Tantra calls it as the heading of the Gáyatrí which begins with the syllable;

तसेतन्महा गुह्यं गायत्र्याः शीर्षमुच्यते । ॐ भूर्भुबः स्वरित्यादिः । गायत्रीतन्त्रं ॥

[Sidenote: 2. The sacred Syllable. पूर्णाक्षरं]

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 (असंस्कृतं). Moreover it is used in sacerdotal functions of the sacerdotal class (संस्कारेसंस्कृतात्मनां ) or regenerate classes of men, and never by the impure Súdra on pain of damnation (ॐकारोच्चारणाद्धोमात् श्रुद्रोहिनरकंब्रजेत्), unless he is sacrified by investiture of the sacred or sacrificial thread, (यज्ञोपवीतं). Thus says the Sástra; श्रुद्रोऽपि अधीकारीस्यात् यज्ञसूत्रप्रदानतः । गायत्री तन्त्रं, ४र्थ पटलः ।

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).

[Sidenote: 3. The Holy syllable पबित्रं]

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.

[Sidenote: 4. The Mystic Syllable गुह्यं]

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.

तत्त्वमेतन्महा गुह्यं गायत्र्याः कुक्षिरुच्यते । तदेन्महामन्त्रं गोप्यं गोप्यं हि यत्नतः ॥

[Sidenote: 5. The Mysterious syllable गूढ़ाक्षर]

_Om_ again as a symbol of the eternal position of things प्रकृतिः कुण्डालाकारा, 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; ब्यापकत्वादि तत्त्वाच बिन्दुस्तेनैब कथ्यते, अनुस्वारस्वरूपासा बिन्दुरुपाचिदाकृतिः । गायत्रीतन्त्रं ।

[Sidenote: 6. The sphere of sound नादबिन्दुः]

That _om_ contains within it the whole sphere of sounds (नाद) is beautifully illustrated in twenty slokas or stanzas in an Upanishad of that name the नादबिन्दूपनिषद् । (Weber, p. 165). It shows how the eternal sound _om_ emitted by _Brahma_ 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 (बीचितरङ्गन्यायेन) to the auditory of the other. The _Vindu_ is a _Mudrá_ in Tantra ब्यपकत्त्वाद्बिन्दुमुक्तं । कुण्डलिनी स्वार सर्ब्ब ब्यापिनी । Compare the Pythagorean music of the spheres.

[Sidenote: 7. The Focus of light तेजो बिन्दुः ।]

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 (परं ज्योतिः) 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.

[Sidenote: 8. The spot of immortality अमृत बिन्दुः]

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) ॐज्योतिश्च प्राणश्च । इति तत्र ६ । ४ see Weber’s A. S. Lit. pp. 69, 154, 165.

[Sidenote: 9. The centre of Meditation ध्यान बिन्दुः]

Therefore _Om_ is called the centre of meditation in the _Dhyánavindu 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 चक्र or मुद्रा and the Buddhist a chink in the wall to fix the sight in meditation.

[Sidenote: 10. The Position of Brahma ब्रह्म बिन्दुः]