Almighty GOD !!!

[Satyajit Roy]

AUM
From The Bhagavad Gita, Ch.10, Verse 25

The Blessed Lord said:
"Among words, I am the one syllable AUM"
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From Mandukya Upanishad, First Mantra:

"AUM, the word, is all this (phenomenal universe). A clear explanation of it (follows). All that is past, present and future is indeed, AUM. And whatever else there is, beyond the three fold division of time,- that too verily is AUM (OM)."
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An explanation by Sri B.L.Satyanarayana Sastri:

The syllable AUM is a sacred Mantra of the Vedas. It is an esoteric formula from which all written and unwritten sounds, letters and words have emanated. The letters A, U, M, which when combined, form the syllable AUM (or OM), represent the entire vocabulary of articulation, as they represent the various sounds uttered through the vocal organ (mouth).
A (pronounced as the 'u' in cut) represents gutturals, U (as in 'put') represents labials and M (pronounced exactly as 'm' in 'mother') represents nasals. The sabda (sound) which comes out through the vocal organ, is in a pregnant form within, till it is spelt out.
The alphabetical letters of all languages form the corpus of meaningful expression. In the deep-sleep state, objects, ideas, as well as letters are all latent. So speech is an expression of consciousness.
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An explanation by Swami Nikhilananda
Sri Ramakrishna Math:

The word that signifies God is AUM. AUM, often written OM (to rhyme with home), is the most sacred word in the Gayatri Mantra, which contains the essence of the Vedic philosophy. Hindus regard this word as an effective symbol of Brahman (the Supreme Reality), and give the following reason.
Every thought has a counterpart in a word or sound; the word and the thought are inseparable. The external part of a thing is what we may call the thought. The same thought may be expressed by different words or sounds. Though the sounds vary, yet the relation between the sound and the thoughts is a natural one. This relation is effective only if there is a real connection between the thing signified and the signifying symbol; otherwise the symbol will never be universally accepted. When that natural connection exists, the symbol, when it is used, recalls the thing signified.
According to Patanjali, there is a unique relation between the Godhead and the word AUM. Hindu philosophers regard AUM as the most generalised sound, the substratum and common ground of all sounds.
The three letters A, U, M, pronounced in combination as Aum, are the generalised symbols of all possible sounds. A (pronounced aw as in dawn) is the root sound, the key, pronounced without the tongue's touching any part of the palate; it is the least differentiated of all sounds. Again, all articulate sounds are produced in the space between the root of the tongue and the lips; the throat sound is A, and M is the final sound produced by the closing of the lips. U represents the rolling forward of the impulse that begins at the root of the tongue and ends at the lips. When properly pronounced, AUM represents the whole gamut of sound-production as no other word can. It is therefore the matrix of all sounds, and thus the fittest symbol of the Godhead; it is the Word, which, according to St.John, was in the beginning, was with God, and was God.
The word AUM is not invented by any man. It is the primordial and uncreated sound which is heard by mystics absorbed in contemplation, when their minds and senses are withdrawn from the world.
The three aspects of creation, preservation and destruction are expressed by the three letters AUM. A signifies the creative aspect of the Deity because A is the beginning of all sounds. U signifies the preservative aspect because the sound that is produced in the throat is preserved, as it were, by U, while rolling through the mouth. Finally, M is the symbol of the destructive aspect of the Deity because all sounds come to an end when the lips are closed. There is also an undifferentiated sound which comes at the end of the utterance of AUM and which is the symbol of pure consciousness, or the attributeless Brahman. Both the symbol and the entity signified by it are without parts or relationships. The undifferentiated sound finally merges in silence, which also is the final experience of the mystics.
The word AUM signifies God. By repeating it and meditating on its meaning, the aspirant develops introspection and overcomes such obstructions to the spiritual life as 'disease, mental laziness, doubt, lack of enthusiasm, lethargy, clinging to sense-enjoyments, false perception, non-attaining of concentration, and falling away from concentration when attained'.
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AUM : No Other Word Can Do This

These three letters AUM pronounced in combination as OM, may well be the generalised symbol of all possible sounds. The letter A is the least differentiated of all sounds, therefore Krishna says in the Gita. "I am ‘A’ among the letters." Again all articulate sounds are produced in the space within the mouth beginning with the root of the tongue and ending in the lips – the throat sound is ‘A’, and ‘M’ is the last lip sound, and the ‘U’ exactly represents the rolling forward of the impulse which begins at the root of the tongue till it ends in the lips. If properly pronounced, this OM will represent the whole phenomenon of sound production, and no other word can do this.
----- Swami Vivekananda
(The foremost disciple of Sri Ramakrishna Paramhansa)

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From the Bhagavad Gita, Ch.10, Verse 25

The Lord said:
"Among sacrifices, I am the sacrifice of silent repetition"
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All about the Icon OM.

"The goal which all the Vedas declare, which all austerities aim at, and which men desire when they lead the life of continence … is Om. This syllable Om is indeed Brahman. Whosoever knows this syllable obtains all that he desires. This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahman."
~ Katha Upanishad I

Om or Aum is of paramount importance in Hinduism. This symbol (as seen in the image on the right) is a sacred syllable representing Brahman, the impersonal Absolute of Hinduism — omnipotent, omnipresent, and the source of all manifest existence. Brahman, in itself, is incomprehensible; so a symbol becomes mandatory to help us realize the Unknowable.
Om, therefore, represents both the unmanifest (nirguna) and manifest (saguna) aspects of God. That is why it is called pranava, to mean that it pervades life and runs through our prana or breath.

Om in Daily Life

Although Om symbolizes the most profound concepts of Hindu belief, it is in use daily. The Hindus begin their day or any work or a journey by uttering Om. The sacred symbol is often found at the head of letters, at the beginning of examination papers and so on. Many Hindus, as an expression of spiritual perfection, wear the sign of Om as a pendant. This symbol is enshrined in every Hindu temple premise or in some form or another on family shrines.
It is interesting to note that a newly born child is ushered into the world with this holy sign. After birth, the child is ritually cleansed and the sacred syllable Om is written on its tongue with honey. Thus right at the time of birth the syllable Om is initiated into the life of a Hindu and ever remains with him as the symbol of piety. Om is also a popular symbol used in contemporary body art and tattoos.

The Eternal Syllable

According to the Mandukya Upanishad, "Om is the one eternal syllable of which all that exists is but the development. The past, the present, and the future are all included in this one sound, and all that exists beyond the three forms of time is also implied in it".

The Music of Om

Om is not a word but rather an intonation, which, like music, transcends the barriers of age, race, culture and even species. It is made up of three Sanskrit letters, aa, au and ma which, when combined together, make the sound Aum or Om. It is believed to be the basic sound of the world and to contain all other sounds. It is a mantra or prayer in itself. If repeated with the correct intonation, it can resonate throughout the body so that the sound penetrates to the centre of one's being, the atman or soul.
There is harmony, peace and bliss in this simple but deeply philosophical sound. By vibrating the sacred syllable Om, the supreme combination of letters, if one thinks of the Ultimate Personality of Godhead and quits his body, he will certainly reach the highest state of "stateless" eternity, states the Bhagavad Gita.

The Vision of Om

Om provides a dualistic viewpoint. On one hand, it projects the mind beyond the immediate to what is abstract and inexpressible. On the other hand, it makes the absolute more tangible and comprehensive. It encompasses all potentialities and possibilities; it is everything that was, is, or can yet be. It is omnipotent and likewise remains undefined.

The Power of Om

During meditation, when we chant Om, we create within ourselves a vibration that attunes sympathy with the cosmic vibration and we start thinking universally. The momentary silence between each chant becomes palpable. Mind moves between the opposites of sound and silence until, at last, it ceases the sound. In the silence, the single thought—Om—is quenched; there is no thought. This is the state of trance, where the mind and the intellect are transcended as the individual self merges with the Infinite Self in the pious moment of realization. It is a moment when the petty worldly affairs are lost in the desire for the universal. Such is the immeasurable power of Om


OM TAT SAT

[Satyajit Roy]

Katha Upanishad
Chapter II

16
This syllable Om is indeed Brahman. This syllable is the Highest. Whosoever knows this syllable obtains all that he desires.


Isa Upanishad

17
Now may my breath return to the all-pervading, immortal Prana! May this body be burnt to ashes! Om. O mind, remember, remember all that I have done.


Kena Upanishad
Chapter I

1
The disciple asked: Om. By whose will directed does the mind proceed to its object? At whose command does the prana, the foremost, do its duty? At whose will do men utter speech? Who is the god that directs the eyes and ears?
2
The teacher replied: It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life, and the Eye of the eye. Having detached the Self from the sense-organs and renounced the world, the Wise attain to Immortality.

Mundaka Upanishad
First Mundaka - Chapter 1
1
Om. Brahma, the Maker of the universe and the Preserver of the world, was the first among the devas. He told His eldest son Atharva about the Knowledge of Brahman, the foundation of all knowledge.

Chapter 2
4
Om is the bow; the atman is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target.
6
He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness!


Svetasvatara Upanishad
Chapter I
7
It is the Supreme Om (Brahman) alone untouched by phenomena that is proclaimed in the Upanishads. In It is established the triad of the enjoyer, the object and the Lord who is the Controller. This Brahman is the immutable foundation; It is imperishable. The sages, having realized Brahman to be the essence of phenomena, become devoted to Him. Completely merged in Brahman, they attain freedom from rebirth.

Prasna Upanishad
Question V
1
Then Satyakama, the son of Sibi, asked Pippalada; Sir, if among men someone should here meditate on the syllable AUM until death, which world, verily, would he win thereby?
2
He replied: O Satyakama, the syllable AUM is the Supreme Brahman and also the other Brahman. Therefore he who knows it attains, with its support, the one or the other.
3
If he meditates on one letter (matra), then, being enlightened by that alone, he quickly comes back to earth after death. The rik verses lead him to the world of men. By practising austerity, chastity and faith he enjoys greatness.
4
If, again, he meditates on the second letter, he attains the mind and is led up by the yajur verses to the intermediate space, to the Plane of the Moon. Having enjoyed greatness in the Plane of the Moon, he returns hither again.
5
Again, he who meditates on the Highest Person through this syllable AUM consisting of three letters, becomes united with the effulgent Sun. As a snake is freed from its skin, even so he is freed from sin.
6
The three letters of AUM, if employed separately, are mortal; but when joined together in meditation on the total Reality and used properly on the activities of the external, internal and intermediate states, the knower trembles not.
7
The wise man, meditating on AUM, attains this world by means of the rik verses; the intermediate world by means of the yajur verses; and that which is known to the seers by means of the sama verses. And also through the syllable AUM he realises that which is tranquil, free from decay, death and fear and which is the Highest.


Mandukya Upanishad
Chapter 1 - Agama Prakarana
I
Harih Aum! AUM, the word, is all this, the whole universe. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time-that also is truly AUM.

VIII
The same Atman explained before as being endowed with four quarters is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters of Atman are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.

IX
Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all-pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first among the great.

X
Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter of AUM, on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all and finds in his family no one ignorant of Brahman.

XI
Prajna Atman, whose sphere is deep sleep, is M, the third letter of AUM, because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.

19
When it is desired to describe the identity of Visva and the letter A, the chief ground given is the fact that each is the first in its respective sphere. Another reason for this identity is the all-pervasiveness of each.

20
The clear ground for realizing Taijasa as of the same nature as the letter U is the common feature of superiority. Another plain reason for such identity is their being in the middle.

21
The indisputable reason given for the identity of Prajna and M is the common feature that both are the measure. The other reason for such identity is another common feature, namely, that both represent the state of mergence.

22
He who knows for certain the similarity of the three states and the three letters of AUM, based upon their common features, is worshipped and adored by all beings and also is a great sage.

23
Through meditation on A the seeker attains Visva; through meditation on U, Taijasa; and through meditation on M, Prajna. Meditation on the "soundless" brings no attainment.

XII
The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non-dual. This AUM is verily Atman. He who knows this merges his self in Atman-yea, he who knows this.

24
AUM should be known quarter by quarter. There is no doubt that the quarters are the same as the letters. Having understood AUM quarter by quarter, one should not think of anything else.

25
The mind should be concentrated on AUM. AUM is the fearless Brahman. He who is always absorbed in AUM knows no fear whatever.

26
AUM is verily the Lower Brahman. It is also stated to be the Higher Brahman. AUM is beginningless and unique. There is nothing outside it. It is unrelated to any effect and is immutable.

27
AUM is, indeed, the beginning, middle and end of all things. He who has realized AUM as immutable immediately attains the Supreme Reality.

28
Know AUM to be Isvara, ever present in the hearts of all. The calm soul, contemplating AUM as all-pervading, does not grieve.

29
One who knows AUM, which is soundless and also endowed with infinite sounds, which is all good and the negation of duality, is a real sage and none other.

Aitareya Upanishad
Part 1 - Chapter 1: The Creation of Virat

1
In the beginning all this verily was Atman only, one and without a second. There was nothing else that winked. He bethought Himself: "Let Me now create the worlds."
Brihadaranyaka Upanishad

Part 1, Chapter I—Meditation on the Horse—sacrifice
1
Om, verily, the head of the sacrificial horse is the dawn, its eye the sun, its vital breath the wind, its open mouth the Vaisvanara fire and the trunk of the sacrificial horse is the year. The back is heaven, the belly the intermediate region, the hoof the earth, the sides the four quarters, the ribs the intermediate quarters, the limbs the seasons, the joints the months and half—months, the feet the days and nights, the bones the stars, the flesh the clouds. Its half—digested food is the sand, the blood—vessels the rivers, the liver and lungs the mountains, the hair the herbs and trees. The fore part of the horse is the rising sun and the hinder part the setting sun. Its yawn is lightning, its shaking of the body is thunder, its water is rain and its neighing is indeed voice.

Part 5, Chapter I—The Infinity of Brahman
1
Om. Infinite is That Brahman, infinite in this manifested universe. From the Infinite Brahman proceeds the infinite. After the realization of the Great Identity or after the cosmic dissolution, when the infinity of the infinite universe merges in the Infinite Brahman, there remains the Infinite Brahman alone.
Om is the Akasa Brahman—the primeval akasa. It is the akasa containing air, says the son of Kauravayarn. It (Om) is the Veda—thus the knowers of Brahman know; for through it one knows what is to be known.

Part 6 ,Chapter I—The Supremacy of the Prana
1
Om. He who knows what is the oldest and greatest becomes the oldest and greatest among his kinsmen. The vital breath (prana) is indeed the oldest and greatest. He who knows this becomes the oldest and greatest among his kinsmen and also among those of whom he wishes to be so.


Taittiriya Upanishad

Part One - On Siksha or Pronunciation

Chapter I-Invocation

Harih Om. May Mitra be propitious unto us! May Varuna be propitious unto us! May Aryaman be propitious unto us! May Indra and Brihaspati be propitious unto us! May Vishnu, of wide strides, be propitious unto us!
Salutation to Brahman! Salutation to Thee, O Vayu! Thou indeed art the visible Brahman. Thee indeed I shall proclaim as the visible Brahman. Thee indeed, O Vayu, I shall proclaim as the right. Thee indeed I shall proclaim as the true.
May It protect me! May It protect the teacher! May It protect me! May It protect the teacher!
Om. Peace! Peace! Peace!

Chapter II-Lesson on Pronunciation

Om. We will expound siksha, or the science of pronunciation. It deals with sound, pitch, quantity, force, modulation and combination. Thus is explained the lesson on pronunciation.

Chapter VIII-Meditation on Om
Om is Brahman. Om is all this. This syllable Om is used to indicate compliance. When they are told: "Om, recite," they recite. Uttering Om, they sing the Saman chants. With "Om, Som," they recite the prayers. Uttering Om, the adhvaryu priest gives the response. Uttering Om, the Brahma gives assent. Uttering Om, gives permission to offer oblations in the Agnihotra sacrifice. When a Vedic teacher wishes to obtain Brahman he utters Om; thus desiring Brahman, he verily obtains Brahman.

Chhandogya Upanishad
Part 1, Chapter I-Meditation on Om

1
The syllable Om, called the Udgitha, should be meditated upon; for people sing the Udgitha, beginning with Om.
Now follows the detailed explanation of the syllable:

2
The essence of all these beings is the earth; the essence of the earth is water; the essence of water is plants; the essence of plants is a person; essence of a person is speech; the essence of speech is the Rig-Veda; essence of the Rig-Veda is the Sama-Veda; the essence of the Sama-Veda is the Udgitha which is Om.

3
That Udgitha (Om) is the best of all essences, the supreme, deserving the highest place, the eighth.

4
What, then, is the Rik? What is the Saman? What is the Udgitha? This is to be considered.

5
Speech, indeed, is the Rik; the vital breath (prana) is the Saman; the syllable Om is the Udgitha. Speech and the prana, or the Rik and the Saman, form a couple.

6
And that couple become united in the syllable Om. When a pair come together they fulfil each other’s desire.

7
He who knows this as stated above and meditates on the syllable Om, the Udgitha, becomes, indeed, a fulfiller of desires.

8
This syllable Om is used to give assent, for wherever one assents to something, one says Om (yes). Now, what is assent is gratification. He who knows this and meditates on the syllable Om, the Udgitha, becomes, indeed, a gratifier of desires.

9
By means of this syllable the threefold knowledge proceeds. When adhvaryu priest gives an order in a sacrifice, he says Om. When the hotri priest recites the hymn, he says Om. When the udgatri priest sings the Saman, he says Om. All this is done for the glory of the Imperishable Atman by the greatness of that syllable and by its essence.

10
It may be contended that he who knows this true meaning of the syllable Om and he who does not, perform the same sacrifice and therefore must reap the same fruit. But this is not so. The results of knowledge and ignorance are different. Work that is done with knowledge, faith and the Upanishad (i.e).



OM TAT SAT