Reading section 13

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_.

[Sidenote: 1. Etymology of the _Om_. ॐ शब्द]

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.

[Sidenote: 2. Its symbolism of Brahmanism तद्ब्रह्मण्य ।]

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.

[Sidenote: 3. Its derivation तदुत्पत्तिः]

_Om_ is denominated a word (शब्द) in the Veda and other sacred scriptures, and explained as a noun also (संज्ञा) in the Nirukta and other lexicons. It is derived in the Koshas from the root _aba_ or _ava_ to protect, or save (रक्षणे) with the _Unadi_ suffix मन् an anomalous formation into _om_ to denote “protection.” Dr. Mitra too derives it from the radical अब “to preserve” with the suffix मन to denote the Most High according to Manu and Gítá. (Translation of Ch’hándogya Up. p. 4).

[Sidenote: 4. Its Primary sense धात्वर्थः]

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. अव as a verb in the imperative mood means “save” as मातरब​, त्रातरब​, दबऽब &c. in the _Mugdhabodha_, corresponding with the expressions, _Ave Maria_, salve salvator, salve Deus, save O God &c.

[Sidenote: 5. Its Nominal sense ब्युत्पत्यर्थ]

But _aba_ to protect or preserve gives us the nominal (कृदन्त) forms of aba, ába, ábu, and ábuka (अब, आब, आबु, आबुक​), 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 अब of which ॐ 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” (पाता and पिता) applied to the Great God.

[Sidenote: 6. The word Om ॐ शब्दः ।]

But our question being _Om_ and not the root अब, 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; (आदौ ॐ शब्द प्रयोगो माङ्गलिकः). 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.

[Sidenote: 7. An aptot noun अब्यय शब्दः ।]

_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:— ओमीश्वर, ॐ दुर्गा, ॐ ब्रह्मन्, ॐ देबेभ्यो जुहोमि, ओमुपेत्वा ऊर्जेत्वा &c. It is included in the (स्वरादिगण) as an aptot noun, and with indeclinable particles (निपातन), as an adverb, conjunction and interjection also with various significations.

[Sidenote: 8. The initial _Om_ आद्योमार्थः ।]

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 Müller says is _to on ontws_ 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 ॐ both in their sound and sense.

[Sidenote: 9. The Final _Om_ अन्त्योमार्थ ।]

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 Mahomedan 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_.

[Sidenote: Adverbial Meanings. आभिधानिक निपातनार्थः ।]

After the etymological and philological interpretations that we have been given of the word _Om_, it is worthwhileto 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 (वाचस्पत्याभिधान) presents us with following adverbial meanings of the word.

[Sidenote: 1. An Inceptive Particle. आरम्भार्थकः ।]

The Medinikosha says he, expounds it as an inchoative particle (आरम्भार्थक शब्द) to mean the beginning of a thing (उपक्रम), 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;तस्मादोमित्युदाहृत्य कृता बेदवादिनाम । यज्ञाद्याक्रिया शास्त्रोक्ताः सततं सम्प्रबर्त्तिते ॥ It answers the अथ of the Purána and the words _now_ and _then_ in English as in the passage of the Kathavalli; ॐ उशन् हवै बाजश्रबस इत्यादि ।

It is synonymous with beginning (आदि) in the Ch’hándogya Upanishad, whereupon the poet has well said. आसीत् महीक्षितामाद्यः प्रणवश्छन्दसा मिब । रघुवंशः । १ सर्गः ।

[Sidenote: 2. Illustrations of Ditto तदुदाहरणानि ।]

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 (वर्णानामकारोऽहं शब्दानाञ्चोङ्कारः). 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 Ὁ (Gr.) and our ॐ, 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).

[Sidenote: 3. An Initiatory Particle मङ्गलार्थ ।]

The Kosha adds the sense of auspiciousness and prosperity (मङ्गलेशुभे) to the above, and this as we have already observed forms like the names of gods, the initiatory vocable of meritorious undertakings (आदाबोम शब्दः माङ्गलिकः). “_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 (रामायण ५ ।८१ ।११ । प्राज्यस्वर्विजयोङ्कारश्चक्रे). 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 ॐ or शुभं भूयात् ।

[Sidenote: 4. Gratulatory, Particle नमस्कारार्थः ।]

The word has been rendered in our translation by the salutatory term “Hail”, from a supposed similarity of its meaning with that of _namo_ नमस् which is used by women and Súdras 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 (स्त्रीशूद्रयोः प्रणवं नेच्छन्ति). 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, ॐन्नमः शिबाय and शिबायोँ न्नमः in the Mugdhabodha, where _namo_, expresses obeisance and governs शिबाय in the dative, and not _Om_ which has no governing power.

[Sidenote: 5. Invocatory particle सम्बोधनार्थ ।]

_Om_ in the sense of invocation is an absolute monoptot like भोः, भगो, अघो, अहो &c., without the power of governing the following word, as ॐ नारायणा, and its double use as ॐ हरिः ॐ in the Aitareya Upanishad (1); so भो रक्ष, भगोरक्ष in the Mugdhabodha; but नमो and its synonyms स्वाहा, स्वाघा, बषट्, श्रौषट govern the dative as नमो हरये, स्वाहाग्नये, स्वघा पित्रे, &c. The invocatory _Om_ is synonymous with the interjections O, ओ, अहो, हो and all other single vowels whether nasal or not (सानुनासिकनिरणुनासिकाः), all of which are ungoverning particles in this sense.

[Sidenote: 6. A Laudatory particle प्रणबः ।]

_Om_ is usually termed as _pranava_ प्रणबः or praise or word of praise, from the root _nu_ (प्र + नु + अप) 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 (उद्गीथः) of Sáma Veda choristers सामगा who chaunt it”. (छन्दोग्यउपनिषद् १ । ३). But it is made to signify the object of the verb, or the Being that is lauded (यंनौति); 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:—प्रणबोह्यपरं ब्रह्म प्रणबश्च परः स्मृतः । प्रणबं हीश्वरं बिद्यात् सर्ब्बस्य हृदि संस्थितः ॥ युञ्जीतप्रणवे चेतः प्रणवे ब्रह्मनिर्भयं । प्रणवे नित्ययुक्तस्यनभयं बिद्यते क्वचित ॥

[Sidenote: 7. A Permissive Particle अनुमत्यर्थः ।]

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: ओमित्युक्तबतोथशार्ङ्गिनः इतिब्याहृत्यबाचंनमः ।

[Sidenote: (_a._) An Injunctive अनुज्ञार्थः ।]

“Verily this is an injunctive term (अनुज्ञाक्षरं), signifying injunction, order, and whatever is enjoined, and ultimately the letter _Om_.” (Ch’hándogya Upanishad). The scholium (भाष्य) 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.)

[Sidenote: 8. A Particle of assent अङ्गीकारः ।]

It bears also the sense of assent and consent (अङ्गीकारश्वीकारौ) meaning “ay” “aye” “yea” and “yes”, and in Bengali and Vernaculars हाँ and हुं. 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:—भ्रातर्द्विरेफ भवता भ्रमता समन्तात् । प्राणाधिका प्रियतमा ममबीक्षिता किं । ब्रुतेकिमोमित्यादि ।

[Sidenote: 9. A Particle of Repulse. अपाकृतिः ।]

It is used as the interjectional particle हुँकार expressive of 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, कृतोङ्कार बेतालेत्यादि ।

[Sidenote: 10. Do. of Ratifying. दृढीकरणे ।]

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 शान्तिः शान्तिः शान्तिः ओं हरिः ओं, and so in the Gáyatrí hymn which begins and ends with _Om_, agreeably to the precept which says; आद्यन्ते प्रणबं दत्त्वा गायत्रीं प्रजपेद्द्विजः । चतुर्बर्ग प्रदा बिद्या चतुर्बिद्यात्मिका सदा । गायत्री तन्त्रं ।

VII. THE NOMINAL MEANINGS OF _Om_.

[Sidenote: 1. Nominal Meanings of _Om_. संज्ञार्थः ।]

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.

[Sidenote: 2. _Om_ the Creator जगत् स्रष्ठा ।]

_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 = _be_ or _fiat_ भुयात् _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_.

[Sidenote: 3. Om is _God_ ईश्वरः भिधानं ।]

Pátanjala takes it as denotative of God himself तस्येश्वर वाचकतेति पातञ्जलः; and others as a denotation of the Supreme God ॐ परमेश्वरेच । एतद्ध्येबाक्षरं परं । इति कठः । तारानाथ वाचस्पत्याभिधानं ।

[Sidenote: 4. Om is Brahma. ब्रह्म । ]

_Om_ is the verbal symbol of Brahma signifying the Universal spirit ॐ ब्रह्मणि च । ब्रह्मणः नामबिशेषः तारानाथः so says the Katha Upanishad एतद्ध्येबाक्षरं ब्रह्म । This meaning is obtained from ॐ = om signifying _being_ or existence, and referring to the totality of existence expressed by the word Brahma (formed of बृह + मन) _universal pervasion_.

[Sidenote: 5. Greatness of Brahma ब्रह्मत्वं बृहत्वञ्च ।]

Om is used also to denote the vast magnitude of Brahma (ब्रह्मत्वं बाबृहत्वं) 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. सर्ब्बं बिन्दु गतं ह्यैतत् ब्रह्माण्डञ्चापिकोटिशः । गायत्री तन्त्रं । 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.”

[Sidenote: 6. Om is the way to Brahma ब्रह्मज्ञानोपायः ।]

“_Om_,” says the Mándukya Upanishad, “is the means (symbol) leading to Brahma,” as a hieroglyphic character to its significate. Here says the commentator Ánandagiri (p.336.) ओङ्कारो ब्रह्म वुद्ध्योपास्य मानो ब्रह्म प्रतिपत्युपायो भबतीति । आनन्दगिरि टीका । “It is known in all the Vedántas as the best means towards the accomplishment of one’s adoration.” (Ch’hándogya Upanishad p. 5 note.)