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  The Word That Is God–Chapter 4
The Glories and Powers of Om
As you can see, the amount of material in the authoritative scriptures of India and the words of realized saints regarding the Pranava, Om, is truly surprising. Here I have arranged extracts from the previous sections to give an overview of the whole subject of the Pranava in its various aspects.
Om is God (Brahman)
“Om! This Syllable is Brahman.” (Amritabindu Upanishad 20)
“Om is Brahman in one Syllable.” (Amritanada Upanishad 20)
“This Syllable is the Parabrahman, Which it designates. …This Syllable is the Supreme Brahman.” (Atharvashikha Upanishad 1:2)
“That Which is Om is the Pranava. That Which is the Pranava is the All-pervasive One, the Endless One, the Deliverer, the Subtle One, the Pure One, the Shining One, the Parabrahman, the One Absolute Existence.” (Atharvashira Upanishad 44)
“The innermost Fire, the esoteric Truth underlying the knowledge of Brahman, is Brahman. Om, the Monosyllable, is that Brahman. This is what has been said by the expounders of the Vedanta.” (Brahmavidya Upanishad 1, 2)
“Om is Brahman, the Primeval Being.” (Brihadaranyaka Upanishad 5.1.1)
“That [Om] is the quintessence of the essences, the Supreme, the highest.” (Chandogya Upanishad 1.1.3)
“This [Om] is Brahman.” (Jabala Upanishad 3, 4)
“I will tell you briefly of that Goal which all the Vedas with one voice propound, which all the austerities speak of, and wishing for Which people practice discipline: It is Om.” (Katha Upanishad 1. 2.15-17)
“The Supreme Being is the most excellent Pranava that is taught in the Vedas.” (Mahanarayan Upanishad 8:1)
“The one Syllable Om is Brahman.” (Mahanarayan Upanishad 33: 1)
“Om is Brahman. …Om is the Supreme Truth. Om is all. …Salutation to Him. …O Supreme,…Thou art Om.” (Mahanarayan Upanishad 68:1,2)
“Om is Brahman. …This alone is Brahman, the Brahma Pranava. This should be known. …As It alone is Brahman, this One-Lettered Brahman is shining always.” (Narada Parivrajaka Upanishad, Upadesha VIII)
“Brahman, the Self-Existent, says: ‘Om is My very life.’” (Pashupatabrahman Upanishad 4)
“Brahman, indicated by Om, is Ishwara [God the Lord].” (Pashupatabrahman Upanishad Uttarakhanda 1)
“Brahman of absolute radiance and infinitude is identified with [one with] Om. The turiya-turiya of Brahman pervades the entire Pranava.” (Rama Tapini Upanishad)
“Om is the Supreme Brahman.” (Svetasvatara Upanishad 1:7)
“The real nature of Brahman is identical with the Pranava.” (Svetasvatara Upanishad 2:8)
“God is the Syllable Om.” (Svetasvatara Upanishad 4:17)
“Om is Brahman.” (Taittiriya Upanishad 1.8.1)
“The Indivisible One Essence is the Syllable Om. The Indivisible One Essence is the japa of Om. Om is pure consciousness.” (Tejobindu Upanishad 2:20; 6:42)
“The Single-Syllable [Ekakshara; Om] is the Parabrahman [Supreme God] Himself.” (Agni Purana)
“The gods, rishis, and the nagas, and the asuras, approaching Prajapati [the Creator], said to Him: ‘Tell us the highest good.’ To them who were inquiring about the highest good, the Venerable One said, ‘Om, which is Brahman in a single Syllable.’” (Anugita XI)
“Brahman Itself is of the nature of Omkara.” (Ribhu Gita 17:40)
“Brahman is just one syllable: OM. The Imperishable is just one syllable: OM.” (Ribhu Gita 24:21)
“Brahman is the Truth that is indicated as ‘Om.’” (Yoga Vashishtha 6:1:30)
“The monosyllable Om is the highest Brahman.” (Manu Smriti 2:83,87)
“The sound Om is Brahman. The rishis and sages practised austerity to realize the Sound-Brahman. …By following the trail of Om you attain Brahman, of which the Word is the symbol. That Brahman has been described by the Vedas as the ultimate goal.” (Sri Ramakrishna Paramhansa, The Gospel of Sri Ramakrishna, p. 404)
“It [Om] is not a word, it is God Himself.” (Swami Vivekananda, Inspired Talks, Sunday, July 21)
“Yesterday a Hindu asked Bhagavan, ‘Is Omkara a name of Ishwara?’ Bhagavan said, ‘Omkara is Ishwara, Ishwara is Omkara. That means Omkara Itself is the swarupam (the true form of God).” (Ramana Maharshi, Letters from Sri Ramanasramam, Suri Nagamma, p. 60)
“Omkara itself is Brahman. That Brahman is the nameless and formless pure SAT [Reality]. It is That that is called Omkara.” (Ramana Maharshi, Letters from Sri Ramanasramam, Suri Nagamma, p. 119)
“Pranava alone is Ishwara.” (Lahiri Mahasaya in his Commentary on the Yoga Sutras)
“All is He, the One pervading all, the One beyond all qualities. He is One, He is Om.” (Nityananda Paramhansa, Nitya Sutra 88) Om is both Saguna (With Form) and Nirguna (Without Form) Brahman
It is commonly thought that Om is to be used only for meditation on the Formless Transcendent (Nirguna) Brahman, but the following show that, since Om encompasses both the Saguna and Nirguna aspects of Brahman, it can also be used for meditation on God With Form. Saguna and Nirguna are sometimes spoken of as “lower” or “lesser” and “higher.”
“‘Omkara is the Higher as well as the Lower Brahman,’ as the Sruti says.” (Atharvashikha Upanishad 1:2. This statement is also found in the Maitri and Prashna Upanishads.)
“Om, indeed, is the Lower Brahman; this is, indeed, the Higher Brahman. Anyone who, meditating on Om, wishes either of the Two [aspects], by him that is attained. This [Om] is the best means [of attainment and realization]; this means is the Higher and Lesser Brahman.” (Katha Upanishad 1. 2.15-17)
“It is said: ‘This Syllable Om, verily, is the higher and lower Brahman.’” (Maitri Upanishad 6:5)
“That [Om] is of the form of the qualified [saguna] and the unqualified [nirguna] Atman.” (Mandalabrahman Upanishad 2:4)
“Om is Brahman. Know that the mantra of the one-syllabled Om is Pranava. …It is saguna [with qualities] and nirguna [beyond all qualities].” (Narada Parivrajaka Upanishad, Upadesha VIII)
“That which is the sound Om, O Satyakama, is verily the higher and the lower Brahman. Therefore, with this support alone does the wise man reach the one or the other.” (Prashna Upanishad 5:2. Also Maitrayana Upanishad 6:5)
“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.’” (Shankara, Commentary on the Brihadaranyaka Upanishad)
“Om is both the higher and the lesser Brahman.” (Shankara, Commentary on the Mandukya Karika)
“Om is both Saguna and Nirguna [with attributes and without attributes], Sakara and Nirakara [with form and without form].” (Sivananda, Meditation On Om) Om is the True Name of God
“The transcendent Brahman is indicated by Om.” (Kundika Upanishad)
“Brahman is indicated by Om alone.” (Yajnavalkya Upanishad)
“Om is the Name of the Supreme Lord.” (Shankara, Commentary on the Yoga Sutras)
“Ishwara is the Atman as seen or grasped by mind. His highest name is Om.” (Swami Vivekananda, Inspired Talks, Sunday, July 21)
“Om is the highest Name of God, and comprises many other Names of God. It should be borne in mind that Om is the Name of God exclusively–and of no other object material or spiritual–while the others are but descriptive titles and not exactly proper names.” (Maharishi Dayananda Saraswati, Satyartha Prakash)
“The One Omkar is the True Name [of God].” (Guru Nanak, founder of the Sikh religion. This is the opening line of the Sri Guru Granth Sahib, the holy scripture of the Sikhs.)
“Om–this is the sound that comes at the beginning of creation. The rishis were able to hear that sound. Even today, yogis hear it at the inner core of creation. There is no sound as pure as this in the whole world. It is the primordial Name of God. …Fix your mind on the sound Om, feeling that it is God Himself.” (Swami Premeshananda, Go Forward, pp. 245,246) Om bestows the vision of God
“Having made oneself the lower arani, and the Pranava the upper arani and rubbing them together through the practice of meditation, see the Lord in His hidden reality.” (Brahma Upanishad 4)
“Though not seeing Him [Brahman], you should see Him through the word Om. This is the truth, is the atman, is Brahman, for Brahman is the atman. Indeed this is not to be doubted: Om is the Reality. That is what the wise see.” (Narasingha Uttara-Tapiniya Upanishad)
“As the form of fire when latent in its source is not seen and yet its seed is not destroyed, but may be seized again and again in its source by means of the drill [a pointed stick whirled to produce fire for the Vedic sacrifices], so it is in both cases. The Self has to be seized in the body by means of the Syllable Om. By making one’s body the lower friction stick and the Syllable Om the upper friction stick, by practicing the friction of meditation one may see the hidden God, as it were.” (Svetasvatara Upanishad 1:13,14)
“That which is manifested by the Pranava is the Lord (Ishwara) Himself. …When the yogi has recognized the power of Om to express Its meaning, the Lord, he should undertake japa and bhavanam of It on the Lord Who is signified by Om. When the yogi thus engages in japa and bhavanam of Om, his mind becomes one-pointed. So it has been said: ‘After Om japa, let him set himself in yoga [bhavanam], after yoga, let him set himself to japa. When Om japa and bhavanam come to perfection the Supreme Self [Paramatman] shines forth.’” (Vyasa, Commentary on the Yoga Sutras)
“The underlying reality of nature, soul, and God is Brahman; but It (Brahman) is unseen, until we bring It out. It may be brought out by Pramantha or friction, just as we can produce fire by friction. The body is the lower piece of wood, Om is the pointed piece and Dhyana (meditation) is the friction. When this is used, that light which is the knowledge of Brahman will burst forth in the soul.” (Swami Vivekananda, Inspired Talks, Sunday morning, July 7)
“If one repeats the syllable Om, one can have the vision of God.” (Swami Premeshananda, Go Forward, p. 233) Om unites us with God (Brahman)
“That which causes all the pranas to prostrate themselves before and get merged in the Paramatman [the Supreme Soul: God], so as to attain identity with Him, is for that reason known as the Pranava.” (Atharvashikha Upanishad 1:10a)
“Pranava is the bow, the atman is the arrow, and Brahman is the target. If aim be taken with due care, the arrow will become merged in the target of Brahman and become one with It.” (Dhyanabindu Upanishad 14)
“The one Syllable Om is Brahman. Its use is for the union with the Paramatman Who exists as the manifold Universe.” (Mahanarayan Upanishad 33: 1)
“Taking as the bow the great weapon of the Upanishads [Om], one should place in It the arrow sharpened by meditation. Drawing It with a mind engaged in the contemplation of That [Brahman], O beloved, know that Imperishable Brahman as the target. The Syllable Om is the bow: one’s self, indeed, is the arrow. Brahman is spoken of as the target of that. It is to be hit without making a mistake. Thus one becomes united with it [Brahman] as the arrow becomes one with the target. He in Whom the sky, the earth, and the interspace are woven, as also the mind along with all the pranas, know Him alone as the one Self. Dismiss other utterances. This [Om] is the bridge to immortality. Meditate on Om as the Self. May you be successful in crossing over to the farther shore of darkness.” (Mundaka Upanishad 2.2.3-6)
“One should make the atman one with the Unborn by means of Om.” (Narasingha Uttara-Tapiniya Upanishad)
“Om is the atman himself. One who knows this has his jivatman merged in the Paramatman.” (Narasingha Uttara-Tapiniya Upanishad)
“That, the Immortal, the Real, is the target of the seeker. The bow is Om [the Tara], the arrow is the atman, the center of the target is Brahman. The practitioner will become one with the target.” (Rudrahridaya Upanishad 37)
“Om is the Supreme Brahman…. The knowers of Brahman by knowing what is therein [in the all-containing Om] become merged in Brahman.” (Svetasvatara Upanishad 1:7)
“He who utters Om with the intention ‘I shall attain Brahman’ does verily attain Brahman.” (Taittiriya Upanishad 1.8.1)
“The Pranava is like a bow furnished with an arrow, and the Supreme Brahman is the target to aim at. A man with all assiduity and calmness should shoot the arrow of his mind at this target of Brahman, so that like a shaft it might be driven into and kept fast and indivisible in the latter.” (Agni Purana)
“The yogi who utters It [Om] attains identity with the deity.” (Linga Purana 91:49b)
“The holy word, Om bestows the highest state.” (Yoga Vashishtha 5:54)
“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.” (Shankara, Commentary on the Mundaka Upanishad)
“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.” (Shankara, Commentary on the Yoga Sutras)
“Om is for the liberated living soul [jivanmukta]. When the body is destroyed he completely merges in Shiva undoubtedly. The repeater of the mantra [Om] certainly attains yogic communion with Shiva. A person who repeats the mantra [Om] certainly attains yogic communion.” (Shiva Purana, Vidyeshwarasamhita 17:10-12)
“The yogi, by following in the trail of the sound Om, gradually merges himself in the Supreme Brahman.” (Sri Ramakrishna Paramhansa, The Gospel of Sri Ramakrishna, p. 465.)
“It [Om] is all-pervasive and complete. …So this is the Name of the Cosmic Being, and every time we utter it, we are lifted up, and we approach the infinite or Cosmic Mind. …Every time we utter this, we shall feel the presence of that Highest, the omniscient Cosmic Mind, and those universal words are: ‘OM,OM.’…Our mind will be concentrated, and we shall come in direct communion with the cosmic Being. ” (Swami Abhedananda, Yoga Psychology) Om is eternal
“[Om is] the eternal Syllable of the Veda.” (Rig Veda I.164.39)
“That sound arising from the heart, ‘Om’ of the Pranava, is eternal.” (Dhyanabindu Upanishad 3)
“Om is the eternal.” (Yogachudamanya Upanishad 72)
“All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names, is the power through which the Lord creates the universe… this Om and the eternal Sphota are inseparable;…the eternal Om.” (Swami Vivekananda, Bhakti Yoga, The Mantra: Om: Word and Wisdom)
“The highest yoga is eternal bliss, the all-pervading Om, Pranava.” (Nityananda Paramhansa, Nitya Sutra 114)
“The one Eternal Word is the prime cause of the universe.” (Sri Anandamayi Ma) Om is the Veda of Brahman-knowers
“Om is…the Veda which the knowers of Brahman know.” (Brihadaranyaka Upanishad 5.1.1)
“The threefold worlds and the entire Veda are comprised in Om.” (Mahanarayan Upanishad 8:1)
“The Syllable Om encompasses and consists of …all the meters and hymns of the Vedas…. This is the essence of the Veda.” (Tarasara Upanishad)
“Like an unbroken stream of oil and the long chiming of a bell is the resonance of the Pranava. That the high-souled ones saw of yore. He who knows that [Pranava] is the knower of the Veda.” (Yogachudamanya Upanishad 80,81)
“The threefold Knowledge is based on the Omkara. It [Om] is another Triple Veda; he who knows that Om is truly learned in the Veda.” (Manu Smriti 11:266)
“In the beginning the Pranava alone formed the Veda.” (Srimad Bhagavatam)
“The sound of Om itself constitutes the Vedas. It is the light of divine wisdom, the fire of intuition.” (Nityananda Paramhansa, Nitya Sutra 163) Om is the mantra by which we worship God and the gods
“Now arises the question, Why is the Pranava so called? The answer is: For the reason that even while It is being pronounced, It causes pranama (obeisance) to be made to the Brahman of the Four Vedas.” (Atharvashira Upanishad 46)
“One should adore the Immeasurable Power [God] through the Syllable Om.” (Maitrayana Upanishad 6:37)
“One should worship that immeasurable Power through the Syllable Om.” (Maitrayana Upanishad 7:11b)
“One should continuously worship Brahman with the Syllable Om. …Therefore by the utterance of the Syllable Om all these forms [of Brahman] are praised, worshipped, and ascribed.” (Maitri Upanishad 6:4,5)
“With the Pranava consisting of bliss and immortality one should worship Brahma, Vishnu, and Shiva.” (Narasingha Uttara-Tapiniya Upanishad)
“This atman, the highest Brahman, the Om sound, Who shines as Turiya at the top of the Om sound, one should worship and encompass Him in the word Om and meditate upon Him.” (Narasingha Uttara-Tapiniya Upanishad)
“The yogi shall worship Maheshwara [“The Great Ishwara,” a title of Shiva], repeating the Pranava.” (Linga Purana 91:71)
“The devotee should worship with the Syllable Om.” (Shiva Purana, Vidyeshwarasamhita 16:110)
“Among words I am the Ekakshara [Om]; among sacrifices I am the sacrifice of japa.” (Bhagavad Gita 10:25) The word yajna, usually translated “sacrifice,” has more the idea of offering. Japa of Om is certainly the highest offering possible, for it is God Who is being offered.
“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. …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. …Through Om the Lord is met face to face.” (Shankara, Commentary on the Yoga Sutras)
“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.” (Shankara, Commentary on the Yoga Sutras)
“Repeating the Om continually is the only true worship. It is not a word, it is God Himself.” (Swami Vivekananda, Inspired Talks, Sunday, July 21) Om, being God, should also be worshipped
“In another place it is said: ‘The Word-Brahman is the Syllable Om; but the uppermost part of That is that which is composed [quiet], wordless….’ That is why one should worship these both.’” (Maitrayana Upanishad 6:22,23)
“The Syllable Om is to be worshipped as consisting of Brahman, Who is Satchidananda. …Because it delivers [saves], Om is called the Deliverer [Saving One: Taraka]. It should be known as the saving [delivering] Brahman which should be worshipped–mark this well. ” (Rama Uttara Tapiniya Upanishad)
“That which is Om is the indestructible, the supreme Brahman. That alone should be worshipped. …It is called Taraka because it enables one to cross this mundane existence [samsara]. Know that Taraka [Om] alone is Brahman and It alone should be worshipped. …He who knows this becomes immortal.” (Tarasara Upanishad)
“Omkara is the holiest of holy things. …it is holy and full of sanctifying things. One shall worship Omkara devoid of sound, touch, color, taste and smell.” (Vayu Purana)
“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.” (Shankara, Commentary on the Brihadaranyaka Upanishad)
“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.” (Shankara, Commentary on the Chandogya Upanishad)
“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.” (Shankara, Commentary on the Chandogya Upanishad) Om is the abode of the “gods”
“[Om is], the highest point upon which all the gods repose.” (Rig Veda I.164.39)
“The one substance which is predicated by the term All, that is the source wherefrom all the gods and all the Vedas took their origin and wherein they attain final repose, which is firmly established in the four-fold state, is of the character of the Pranava.” (Atharvashikha Upanishad 1:10a)
“All the gods enter Om, to be entirely absorbed therein” (Atharvashikha Upanishad 2:2,3)
“Om is the single-syllabled mantra. The all-pervading Shiva is stationed in it.” (Linga Purana 85:33) Om IS all the gods
“Since all the gods enter Om, to be entirely absorbed therein, that Omkara is of the character of Vishnu. Since It causes all things apart from It to expand, by drawing them into Its superabundance, It is Brahma.” (Atharvashikha Upanishad 2:2,3)
“Om becomes [seen as] the all-pervading Mahadeva [Shiva].” (Atharvashikha Upanishad 2:5)
“The one substance which is predicated by the term All, that is the source wherefrom all the gods and all the Vedas took their origin and wherein they attain final repose, which is firmly established in the four-fold state, is of the character of the Pranava.” (Atharvashikha Upanishad 1:10a)
“All the gods take their origin from Om.” (Dhyanabindu Upanishad 15,16)
“Salutations unto Thee [Vishnu] who art the embodiment of Om.” (Hayagriva Upanishad)
“He Who is the exalted God Narasingha [Vishnu] is also Om; to Him be salutations.” (Narasingha Purva-Tapiniya Upanishad)
“Salutations to that Om which is the true form of Rama, and is the foremost of the Vedas.” (Rama Tapini Upanishad)
“The illustrious Rama, the exalted One, is Om: salutations to Him.” (Rama Uttara Tapiniya Upanishad)
“This Pranava is Indra, is everything that exists. …All is the Pranava. Indra is the movable and the immovable, so they say, but Indra is the Pranava. …Indra said: ‘What I am, the Pranava is; It is invoked as My form.’” (Shaunaka Upanishad)
“From the Pranava is generated Brahma; from the Pranava is generated Hari, from the Pranava is generated Rudra; the Pranava verily becomes the Transcendent [Para, or Highest]; the Pranava alone is manifest.” (Yogachudamanya Upanishad 77,78)
“Om is the transcendent radiance wherein desire, action, and so also knowledge, inhere in a threefold manner as Brahma, Rudra, and Vishnu.” (Yogachudamanya Upanishad 86)
“That mantra, made up of Shiva and Shakti [Divine Consciousness and Divine Power], is the Pranava. …This mantra is said to be the seat of divine consciousness, the sound form of Shiva that embodies His qualities.” (Yogashikha Upanishad 2:5,6)
“That transcendent radiance is Om in Which there stand all the worlds and Brahma, Vishnu, and Shiva, all the worlds, all speech, and the Vedas.” (Yogashikha Upanishad 6:56,57)
“Rudra [Shiva] is expressible through the single Syllable, Om.” (Linga Purana 17:63)
“The initial mantra of the Vedas is Om, the Pranava that expresses Shiva.” (Shiva Purana, Kailashasamhita 14:14, 15)
“[Om] indicates Shiva and Shakti.” (Shiva Purana, Vidyeshwara Samhita 10:20)
“Shiva is the Pranava and the Pranava is Shiva. …Rudra is that which is expressed by the single-syllabled Om.” (Shiva Purana. Vayaviyasamhita 35:43,46)
“Shiva is the Pranava and the Pranava is Shiva.” (Shiva Purana, Kailashasamhita 3:5)
“She [Mahashakti] is known as Uma because She is the very essence of the sacred monosyllable Om. …Since She exists as a ray of light in one who has been awakened by the contemplation of the subtle inner vibrations produced by the sound of Om, She is known as Indukala [ray of the moon].” (Yoga Vashishtha 6:2:84)
“From the same Om have come Om Shiva, Om Kali and Om Krishna.” (The Gospel of Sri Ramakrishna, Majumdar translation: 5.13.1)
“The Shiva in the heart is steady, is One, is Omkar.” (Nityananda Paramhansa, Nitya Sutra 93) Om is the key to our spirit (atman)
“He obtains wishes by singing [intoning], who knowing this, meditates on the udgitha [Om] as the syllable. This, with regard to the self.” (Chandogya Upanishad 1.2.14) Lest we misunderstand and think that Om is to be employed to fulfill just any desire or whim, in this verse the sage informs us that the “wishes” gained through meditation on Om are those relating to the self, the immortal spirit; that those who have lost the consciousness of the self shall regain it through Om meditation.
“The Self [atman] is of the nature of the Syllable Om.” (Mandukya Upanishad 1.8.12)
“On the great throne of one’s own heart one should install the atman by means of Om.” (Narasingha Uttara-Tapiniya Upanishad)
“Directly realize the self by meditating on Om.” (Vedantasara Upanishad 1)
“By the repetition of the Pranava the Turiya-Turiya Brahman flashes forth in the form of the non-relative atman.” (Yogashikha Upanishad 2:14)
“From the Pranava you will get illumination of the atma. Om and atma are closely connected.” (Sri Anandamayi Ma, in Death Must Die by Ram Alexander)
“Earnest seekers who, incessantly and with a steady mind, repeat ‘Om’ will attain success. By repetition of the pure ‘Om’ the mind is withdrawn from sense objects and becomes one with the Self.” (Ramana Maharshi, Sri Ramana Gita 3:10,11, Ganapati Muni) Om IS our spirit (atman)
“It has been said elsewhere, ‘This Om is the sound form of this [Self].’” (Maitri Upanishad 6:5)
“The Self [atman] is of the nature of the Syllable Om. Thus the Syllable Om is the very Self. He who knows It thus enters the Self [Supreme Spirit] with his self [individual spirit].” (Mandukya Upanishad 1,8,12)
“Meditate on Om as the Self.” (Mundaka Upanishad 2.2.3-6)
“The Atman of the four states and the Pranava are one.” (Narasingha Tapini Upanishad)
“Om is the atman himself.” (Narasingha Uttara-Tapiniya Upanishad)
“The Pranava is the atman.” (Parabrahman Upanishad)
“‘I’ denotes Om. …I am that which consists of Consciousness [Chit], I am Om.” (Rama Uttara Tapiniya Upanishad)
“‘I am that Om alone, having been freed from every other thing.’ This [realization] results from meditation on Om, as well as the knowledge of the nature of Brahman.” (Shandilya Upanishad 6:32)
“Om is a single syllable that is of the nature of the self [atma]. …Om is the true form of the Self.” (Tarasara Upanishad)
“I am the Self, identical with the mystic Om.” (Agni Purana 358)
“The Pranava is the unchanging atman that is all-pervasive.” (Linga Purana 85:43)
“The syllable ‘Om’ is the self.” (Ribhu Gita 10:22)
“Kabir says: Listen to the Word, the Truth, which is your essence.” (Kabir)
“Remember the saying of the Vedas: ‘Om, this is Brahman; Om, this is the greatest reality; he who knows the secret of this Om, whatever he desires that he gets.’ Ay, therefore first know the secret of this Om, that you are the Om….” (Swami Vivekananda, The Vedanta)
“One syllable shines for ever in the heart as the Self.” (The Collected Works of Ramana Maharshi, sixth edition, p. 145)
“Omkar is the atman, the eternal self in you.” (Nityananda Paramhansa, Nitya Sutra 87) Om will be our guru
“Salutations to Dakshinamurti, Who is pure and calm, the embodiment of pure knowledge and Who is attainable through the syllable Om.” (Shankara, Hymn to Dakshinamurti)
“Receive that Word from which the Universe springeth! That Word is the Guru; I have heard it, and become the disciple.” (Kabir)
“The Word is the Guru, The Guru is the Word; within the Word immortality is found.” (Guru Nanak)
“Om is your Sadguru. Om is your guide and preceptor. Therefore, keep company or constant satsanga with Om by practising japa of Om, chanting of Om, smarana [remembrance] of Om, chintana [reflection] of Om, manana [continual thinking] of Om, vichara [inquiry into the nature] of Om, and meditation of Om.” (Swami Sivananda, Meditation on Om)
“You will realize your identity with the Supreme Self through Pranava Sadhana. May you meditate on Om and attain the goal of life, the ultimate Reality. May this Om guide you. May this Om be your center, ideal, and goal!” (Swami Sivananda, Japa Yoga)
“Truth is not a religion, Truth cannot be taught. You must discover it in your own self, and then let it expand in Om.” (Nityananda Paramhansa, Nitya Sutra 96)
“The highest yoga is eternal bliss, the all-pervading Om, Pranava, the Universal Teacher, is eternal bliss.” (Nityananda Paramhansa, Nitya Sutra 114) Om enables us to know both our self and God, the Self of our self
“Om is the connecting link between the innermost atman and the Paramatman, thus bringing about the identity of the two indicated by the term ‘asi.’” (Hayagriva Upanishad)
“The Self [atman] is of the nature of the Syllable Om. Thus the Syllable Om is the very Self. He who knows It thus enters the Self [Supreme Spirit] with his self [individual spirit].” (Mandukya Upanishad 1.8.12)
“In the nada [sound] of the Pranava is manifest Brahman, which is no other than the innermost Atman.” (Nadabindu Upanishad, 51)
“Having experienced this one Om as immortal and ageless, and having brought about the Brahma-nature in this body, become convinced that your atma, associated with the three bodies [physical, astral, and causal], is Parabrahman. …This alone is Brahman, the Brahma Pranava. This should be known. There is no other Turiya [transcendent consciousness]. …It is the Atma Jyoti [Light of the Self].” (Narada Parivrajaka Upanishad, Upadesha VIII)
“The Pranava is both the atman and Brahman; they are united to each other.” (Narasingha Tapini Upanishad)
“So, in the culmination of the turiya-turiya Omkara, one actually perceives in one’s own atman and with one’s own self, the truth that the unsurpassed state of the transcendent Brahman is the atman alone.” (Narasingha Tapini Upanishad)
“That on which I have so long discoursed unto you, and which you have now realized in the two aspects of transcending the known, and transcending the unknown, and the unknowable, is verily ‘this Brahman’ which is non-dual and eternal. It is a peerless state of sentience and bliss. And that is the atman, and that is the monosyllable Om.” (Narasingha Tapini Upanishad)
“[When the gods asked what the ascent to Brahman was, he replied:] This ascent alone is the atman, as ascent is expressed by the japa of Om at the highest level of the turiya, which is identical with Brahman devoid of all attributes.” (Narasingha Tapini Upanishad)
“All this, verily, is Brahman, but Brahman is this atman. While one makes this atman one with Brahman by means of the word Om, and makes Brahman one with the atman by means of the word Om, one should experience that one, ageless, immortal, fearless [One] in the word Om, should merge in It this whole threefold world, for one should know that the world consists of It, and should compress it [the world] in the word: Om. Thereby one should combine the threefold atman and the threefold supreme Brahman into each other.” (Narasingha Uttara-Tapiniya Upanishad)
“Woven lengthwise and crosswise [in the fabric of the cosmos] is the Om. Om is indeed speech [Vak]; and speech is this whole world. Therefore both the atman and Om are one in the highest God.” (Narasingha Uttara-Tapiniya Upanishad)
“Om is the atman himself. One who knows this has his jivatman merged in the Paramatman.” (Narasingha Uttara-Tapiniya Upanishad)
“‘I’ denotes Om. …I am that which consists of Consciousness [Chit], I am Om. That is Ramabhadra, the supreme light. One should grasp the atman in the word ‘I’ [Om] and should unite him in spirit with Brahman.” (Rama Uttara Tapiniya Upanishad)
“By the practice at all times of the atma-mantra, Om, the highest Reality, the Transcendent Brahman, Sat-Chit-Ananda, the Immeasurable, the Non-demonstrable Which transcends the range of speech and thought, the Pure, the Subtle, the Aspectless, the Changeless, the Detached, the Endless, the Non-divisible, the peerless and imperishable Brahman manifests Itself.” (Yoga Tattva Upanishad [A] 1:69, 70; 2:5-14, 18,19)
“[The yogi] shall not omit the practice of the Pranava mantra. While practising the Pranava he shall realize fully the identity of the jiva [individual spirit] with the supreme Brahman.” (Shiva Purana, Vidyeshwara Samhita 13:34,35)
“I shall now enter into the self by the self indicated by the culmination of the Om-sound–as a lamp without fuel.” (Yoga Vashishtha 5:87)
“The one that is awakened is the inner self, that is the supreme self whose name is Om.” (Yoga Vashishtha 6:2:48)
“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.” (Shankara, Commentary on the Mandukya Upanishad) Om is the source of creation and evolution
“All the three worlds, with everything, animate and inanimate therein, take their origin from Om.” (Dhyanabindu Upanishad 16)
“At the center of the wheel of creation is the Deliverer, the Syllable Om.” (Narasingha Purva-Tapiniya Upanishad)
“Like Brahman, Om encompasses everything. Om is particularly the glory of the Vedas. Everything, movable and immovable, has arisen from Om.” (Pranava Upanishad)
“Om, the Pranava, is the image of Brahman. It is the Word of Power. From Om this world is projected, in Om it exists, and in Om it is involved during the cosmic Pralaya. Om is the essence of the four Vedas.” (Shiva-Jnanamrita Upanishad 6)
“Pranava is of the nature of Prakriti [all creation], as is borne out by the scriptural statement, ‘knowers of Brahman say that the Pranava arises out of the Supreme Being as Prakriti.’ The Pranava is that by means of which the universe is sustained.” (Yogashikha Upanishad 2:13,14)
“That transcendent radiance is Om in Which there stand all the worlds and Brahma, Vishnu, and Shiva, all the worlds, all speech, and the Vedas.” (Yogashikha Upanishad 6:56,57)
“The Cosmic Spirit utters Om and by pure will creates the various objects.” (Yoga Vashishtha 3:67)
“All things are created by Om.” (Kabir)
“From the word Om the Creation sprang.” (Kabir)
“The goal of the universe is to realize oneness with the ‘Om’ or One Existence.” (Swami Vivekananda, Jnana Yoga, section III)
“In the universe, Brahma or Hiranyagarbha or the cosmic Mahat first manifested himself as name, and then as form, i.e. as this universe. All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names, is the power through which the Lord creates the universe; nay, the Lord first becomes conditioned as the Sphota, and then evolves Himself out as the yet more concrete sensible universe. This Sphota has one word as its only possible symbol, and this is the Om. And as by no possible means of analysis can we separate the word from the idea, this Om and the eternal Sphota are inseparable; and therefore, it is out of this holiest of all holy words, the mother of all names and forms, the eternal Om, that the whole universe may be supposed to have been created.” (Swami Vivekananda, Bhakti Yoga, The Mantra: Om: Word and Wisdom)
“The one Eternal Word is the prime cause of the universe; with the evolution of that ever-abiding Word, the progress of the material life of creation goes on in parallel lines.” (Sri Anandamayi Ma) The entire evolving cosmos is Om Itself evolving Itself.
“The creation of the universe has come from the sound Om.” (Swami Premeshananda, Go Forward, p. 233)
“Om is All: the creator of the universe…. Let your devotion be steady in this creator.” (Nityananda Paramhansa, Nitya Sutra 120) Om is the essence of the evolutionary solar energies
The life-producing energies of the sun are the energies of Om. Om is the sun of body, mind, and spirit, the Life-Giver of all. All plant, animal, and human life on this planet depends upon the sun. It is the subtle powers of sunlight which stimulate growth and evolution. The sun truly awakens us in the deepest sense. As the germinating seed struggles upward toward the sun and out into its life-giving rays, so all higher forms of life reach out for the sun, which acts as a metaphysical magnet, drawing them upward and outward toward ever-expanding consciousness. Sunlight is the radiant form of Om. The sun initiates the entire solar system into Om. Human beings are solar creatures, therefore to intone Om is the most natural thing they can do.
“That which glows [i.e., the sun] is Om.” (Aitareya-Brahmana 5.32)
“Now, verily, what is the udgitha is the Om. What is Om is the udgitha. And so verily, the udgitha is the yonder sun and the Om, for the sun is continually sounding ‘Om.’” (Chandogya Upanishad 1.5.1) The most significant part of this verse is the statement that “the sun is continually sounding ‘Om,’” indicating that the evolutionary energy of the sun is a manifestation of Om. Our life depends on the light of the sun, thus our life is also a manifestation of the power of Om. The japa and meditation of Om aligns us with the solar powers that are Om and thereby greatly increase our life force and the evolution of all the levels of our being.
“Even as a great extending highway runs between two villages, this one and that yonder, even so the rays of the sun go to both these worlds, this one and that yonder. They start from the yonder sun and enter into the nadis [astral “nerves”]. They start from the nadis and enter into the yonder sun. …When a man departs from this body, then he goes upwards by these very rays or he goes up with the thought of Om. As his mind is failing, he goes to the sun. That, verily, is the gateway of the world, an entering in for the knowers, a shutting out for the non-knowers.” (Chandogya Upanishad 8.6.2,5) The solar rays do not just flow into this world, they also draw upward through the sun and beyond. In the human body the process of exhalation and inhalation is related to solar energy, and much of the solar power on which we subsist is drawn into the body through our breathing. The solar rays do not just strike the surface of our body, but actually penetrate into the physical nerves. Just as the electrical impulses flow through the physical nerves, the subtle life force, or prana, flows through the subtle nadis and keeps us alive and functioning. The prana, then, is a vehicle for the solar energies that produce evolution, and so we join Om to our breathing and merge it into the pranic flow. This practice conditions our subtle levels so that at the time of death we will be oriented toward the solar powers and can ascend upon them–especially if we continue our intonations of Om even after the body has been dropped. Those intonations will guarantee our ascent into the solar world. Those who have imbued themselves with the pranavic vibrations will enter through the solar gate, whereas those who have not done so will be shut out by it and compelled to return to earthly rebirth.
“By means of Om he [the meditating yogi] sees the way, the way along which his prana goes; therefore one should always repeat It so that he goes along the right way: through the heart-gate, the air-gate, the gate which leads upward, and the opening of the gate of liberation which is known as the open orb [the sun.]” (Amritabindu Upanishad 25,26) Those who continually invoke and meditate upon Om during their lifetime will remember Om at the time of death, and by means of Om will ascend to the sun and beyond into the real Beyond.
“‘It is said: ‘Indeed the sun is this Om;’ therefore one should meditate and make himself ready to unite himself with it.” (Maitrayana Upanishad 6:3)
“The sun is the form of Om.” (Lahiri Mahasaya)
“The sun is Om to the Source.” (Lahiri Mahasaya) To its (and our) very Source, the sun is Om. That is, the sun is “pure” Om. Om encompasses and comprises all being and existence
“Verily, the Syllable Om is all this, yea, the Syllable Om is all this.” (Chandogya Upanishad 2.23.3)
“Om: this Syllable is all this.” (Mandukya Upanishad 1,8,12)
“The whole world [of relative existence] is composed of the Syllable Om, which absorbs all things into Itself. To It be salutations again and again!” (Atharvashira Upanishad 44)
“Now arises the question, Why is It known as the All-pervasive One? The answer is: For the reason that even while It is being pronounced, It pervades all the worlds, as their inseparable concomitant, even as oil would pervade the entire mass of pulverized sesame seeds, the source from which it has been separated, pervading the mass as intimately as the warp and the woof in a piece of cloth, for that reason It is known as the All-pervasive. (Atharvashira Upanishad 47)
“All the gods take their origin from Om. All the letters [of the alphabet] take their origin from Om. All the three worlds, with everything, animate and inanimate therein, take their origin from Om.” (Dhyanabindu Upanishad 15,16)
“The threefold worlds and the entire Veda are comprised in Om.” (Mahanarayan Upanishad 8:1)
“Though the Brahma Pranava is one only, It is the substratum of all, the support of the whole universe, of the form of all letters, time, Vedas, and Shiva.” (Narada Parivrajaka Upanishad, Upadesha VIII)
“The Syllable Om encompasses and consists of all–whatever belongs to the past, the present and the future, and consists of all the eternal verities, all mantras, all sounds, all the letters of the alphabet, the three hundred thirty million gods beginning from Brahman, all the meters and hymns of the Vedas, and the sixteen divisions of manifestation [kalas]. This is the essence of the Veda.” (Tarasara Upanishad)
“The Omkara is identical with the three worlds, the three Vedas, the three sacrificial fires, the three steps of Vishnu, the three scriptures–the Rig, Saman, and Yajur Vedas. It should be known that they are really the Pranava. …Om represents the three worlds. Its head is heaven; all the worlds constitute Its limbs; and Its feet are Brahmaloka [the world of the Creator, Brahma].” (Linga Purana 91:49b,55)
“Brahman is all as Omkara.” (Ribhu Gita 17:40)
“The Omkar vibrates like a storm in the sky. It has neither beginning nor end. It is the stage manager of the divine drama. The body of man is a string of Om, it is filled with Om. All that is, inside us, outside us, everywhere, is born of Om. It is present in everything. The Shakti [Power] that is the Omkar is not finite, It is infinite and indivisible. It exists in all creatures. Pranava is Om. When Om unites with prana and moves in the body, this is Pranava. When nature and the subtle are separate, it is Pranava; when both are felt to be one, there is the Oneness: Om. Om is seen everywhere. The Shakti that is Om fills and penetrates the universe, It is formless, It is the light in all directions.” (Nityananda Paramhansa, Nitya Sutra 95)
“The energy of the Omkar is like an infinite ocean, It moves in all directions, It pervades all, both inside and outside. In the form of buddhi It becomes creation, preservation, dissolution; It becomes soundless. The unstruck sound merges in buddhi. Buddhi dissolves in the Omkar, all merge and become one. Om and reason, the world and buddhi, the world and Om merge into the heart-sky, the heart-sky merges in buddhi, buddhi into akasha, akasha and buddhi into Omkar, the imperishable and the buddhi merge.” (Nityananda Paramhansa, Nitya Sutra 96)
“Om is everything.” (Ramana Maharshi, Day by Day with Bhagavan, Devaraja Mudaliar, p. 214)
“Om is everything. Om is the Name or symbol of God, Ishvara or Brahman. Om is your real Name. Om covers the whole threefold experience of man. Om stands for all the phenomenal worlds. From Om this sense-universe has been projected. The world exists in Om and dissolves in Om. ‘A’ represents the physical plane. ‘U’ represents the mental and astral plane, the world of intelligent spirits, all heavens. ‘M’ represents the whole deep sleep state, and all that is unknown even in your wakeful state, all that is beyond the reach of the intellect. Om represents all, Om is the basis of your life, thought and intelligence. Om is everything. All words which denote objects are centered in Om. Hence, the whole world has come from Om, rests in Om, and dissolves in Om.” (Swami Sivananda, Japa Yoga) Om is past, present, future, and eternity
“All that is past, the present and the future, all this is only the Syllable Om. And whatever else there is beyond the threefold time, that too is only the Syllable Om.” (Mandukya Upanishad 1,8,12)
“Om! this Syllable is the whole world. Its explanation is as follows. The past, the present, and the future–all this is Om. And besides, what still lies beyond [these three modes of time], that also is Om.” (Narasingha Uttara-Tapiniya Upanishad)
“Om! This Syllable is the whole world. Its explanation is as follows. The past, the present, and the future: all this is Om. And besides, what still lies beyond the three matras [or letters], that also is Om. All that, verily, is Brahman, and Brahman is the atman.” (Rama Uttara Tapiniya Upanishad)
“The Syllable Om encompasses and consists of all–whatever belongs to the past, the present and the future, and consists of all the eternal verities.” (Tarasara Upanishad)
“Om is the eternal,…That Which ever remains one through the revolutions of the past, the present, and the future” (Yogachudamanya Upanishad 72) Om is protection
“Remember Om, the Lord, the Protector.” (Yajur Veda 40:15)
“Indra [king of the gods] said: ‘The Pranava will protect you. …Its greatness is superior to all and does not share in the greatness of others. The whole world rests on Its greatness.’” (Shaunaka Upanishad) Om transmutes the body
“Now arises the question, Why is the Omkara [Om] so called? The answer is: For the reason that even while It is being pronounced, It elevates, as it were, the entire body, for that reason It is known as the Omkara.” (Atharvashira Upanishad 45)
“In this connection they cite the following passage: ‘But why is it [Om] called lightning-like? Because no sooner is It uttered than It illuminates [brightens up] the whole body like lightning.’” (Maitrayana Upanishad 7:11b)
“Now why is It [Om] said to be lightning? Because in the very moment of going forth [in repetition] It lights up the whole body.” (Maitri Upanishad 7:11)
“Om is the transcendent radiance…. One should utter that by mouth, practice that with his body.” (Yogachudamanya Upanishad 87)
“Every time we utter this mystic syllable OM, we feel the vibrations. It will change the whole structure and attitude of the mind, and the molecules of the body will begin to vibrate in a different way.” (Swami Abhedananda, Yoga Psychology)
“It [Om] arouses and transforms every atom in his [the yogi’s] physical body, setting up new vibrations and conditions, and awakening the sleeping power of the body.” (Swami Sivananda, Japa Yoga) Om produces peace and harmony
“Only Its [Om’s] knowers sit here in peace and concord.” (Rig Veda I.164.39)
“By fixing the mind well and constantly on the Pranava, peace and tranquillity are attained.” (Yoga Tattwa Upanishad)
“My heart is established in the peace indicated by the resonance of Om.” (Yoga Vashishtha 5:87)
“He should repeat Om till the mind gains perfect peace.” (Yoga Vashishtha 6:1:128)
“Whenever we are in distress or in a disturbed condition of our mind, or whenever anything unpleasant or any misfortune comes, and we do not find any comfort anywhere, if we repeat a few times that mystic syllable ‘OM,’ the whole vibration will be changed, and we shall be uplifted.” (Swami Abhedananda, Yoga Psychology)
“God manifests in the form of peace. Om is the form of peace.” (Nityananda Paramhansa, Nitya Sutra 90)
“Om is All: the creator of the universe, the granter of peace. Let your devotion be steady in this creator, this giver of peace; this is the best devotion.” (Nityananda Paramhansa, Nitya Sutra 120)
“Om is the City of Peace, the form of Peace. Give respect and gratitude to Om.” (Nityananda Paramhansa, Nitya Sutra 151)
“Use your mind to get knowledge and then unite with peace, finally become one with Omkar.” (Nityananda Paramhansa, Nitya Sutra 154) Om grants liberation (moksha)
“Meditation on Om should be resorted to by seekers after liberation.” (Atharvashikha Upanishad 1:2)
“The monosyllable Om, which is Brahman, should always be meditated upon by those who desire release from bondage. …The imperishable Pranava bestows release from bondage.” (Dhyanabindu Upanishad 9,17)
“He [the yogi] should utter the moksha mantra [Pranava, Om].” (Jabala Upanishad 4)
“Like a tortoise one draws in the limbs [of the senses] and locks up the mind in the heart by means of the repetition of Om. The knower of Yoga, having cut the thread [that binds to birth and death] with the knife of the Syllable Om does not become bound again.” (Kshurika Upanishad)
“Just as a spider climbing up by its threads comes into free space, so also the one who meditates and ascends through the Syllable Om attains to freedom.” (Maitrayana Upanishad 6:22)
“He who knows that [Om] stands liberated.” (Mandalabrahman Upanishad 2:4)
“Know that this Omkara is the atma that is indestructible during the three periods of time–past, present, and future–able to confer liberation and eulogized by the Vedas.” (Narada Parivrajaka Upanishad, Upadesha VIII)
“To the aspirants after liberation, It is the support, like the sun, everywhere; It is the Atma Jyoti [Light of the Self].” (Narada Parivrajaka Upanishad, Upadesha VIII)
“Liberation is not within the reach of any but the person who has developed the faculty of meditating on the Pranava.” (Pashupatabrahman Upanishad 26)
“The Pranava bestows liberation.” (Varaha Upanishad 5:68)
“Om is the mantra of liberation and the essence of the Vedas.” (Yajnavalkya Upanishad)
“By the mere knowledge of it [Om], a person will become a jivanmukta.” (Yogashikha Upanishad 2:7)
“He who meditates upon the imperishable supreme Brahman called Omkara leaves off the cycle of worldly existence. He becomes liberated from all ties and bondages.” (Vayu Purana)
“Undoubtedly a Brahmin reaches the highest goal by japa of Om alone.” (Manu Smriti 2:83,87)
“The purport of prescribing meditation on the Pranava is this. The Pranava is Omkara…The fruition of this process is samadhi which yields release [moksha], which is the state of unsurpassable bliss.” (The Collected Works of Ramana Maharshi, sixth edition, p. 25,26) Om liberates us at the time of death
“At the time of departure from this world, remember Om.” (Yajur Veda 40:15)
“He shall receive instructions on the Pranava. …[At the end of his life] he shall discard his body remembering [reciting] the emancipating holy mantra, Om.” (Narada Parivrajaka Upanishad, Upadesha VII)
“Therefore, one who follows the way of life of the gods, he passes away in the Om sound, the highest Brahman. He sees in his self the Highest Self [Paramatman], the highest Brahman.” (Narasingha Uttara-Tapiniya Upanishad)
“Then Satyakama, son of Shibi, asked him [the Rishi Pippalada]: ‘Venerable Sir, what world does he who meditates on Om until the end of his life, win by That?’ To him, he said: ‘If he meditates on the Supreme Being [Parampurusha] with the Syllable Om, he becomes one with the Light, the Sun. He is led to the world of Brahman. He sees the Person that dwells in the body, Who is higher than the highest life. …That the wise one attains, even by the mere sound Om as support, That Which is tranquil, unaging, immortal, fearless, and supreme.” (Prashna Upanishad 5:1,5,7)
“[The sage] has for his support the supportless Brahman alone, and this sage in the turiyatita state finally remains completely absorbed in the non-dual atman alone…when he gives up his body with the sounding of the Pranava Mantra, Om.” (Turiyatita Avadhuta Upanishad)
“The man who, having subjugated his senses, repeats every day the Pranava Mantra, shakes off his mortal coil and is converted into the universal expanse of ether [akasha] which is but another manifestation of Parabrahman.” (Agni Purana)
“Having confined the mind in the heart and…engaged in the practice of concentration, uttering the one-syllabled Om–the Brahman–and remembering Me, he who departs, leaving the body, attains to the Supreme Goal.” (Bhagavad Gita 8:12-14)
“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.” (Shankara, Commentary on the Chandogya Upanishad) Om delivers us from rebirth (samsara)
“The gods connoted by the Pranava have considered Om to be that which helps in crossing [samsara], as Om enables [its invokers] in the surmounting of all the sorrows and fears of worldly existence which recur through several series of birth and deaths. Hence It is the Crosser [Tara].” (Atharvashikha Upanishad 2:1)
“Now arises the question, Why is It known as the Deliverer? The answer is: For the reason that even while It is being pronounced, It helps one to surmount and be delivered from the great fear of swirling in the recurrent confinement in the womb, birth, dotage, and death, for that reason It is known as the Deliverer.” (Atharvashira Upanishad 49)
“It is necessary for all to meditate upon the Self [Atman]. Thus the aspirant after liberation should ever be uttering the Pranava which enables one to cross samsara, and be living as a jivanmukta.” (Narada Parivrajaka Upanishad, Upadesha VII)
“The samsara taraka [is] that Pranava which lifts one out of samsara.” (Narada Parivrajaka Upanishad, Upadesha VIII)
“He [Narayana: Vishnu] merged into one with the inner bliss, Brahman, the Purusha, the holy Syllable consisting of a, u, and m; and It became the sound Om. The yogi who has seen [experienced] this is free from birth and samsara.” (Narayana Upanishad)
“I am the Pranava, which is the Deliverer [Taraka], the radiance of ‘I am He.’” (Pashupatabrahman Upanishad 32)
“Because it delivers [saves], Om is called the Deliverer [Saving One: Taraka]. It should be known as the saving [delivering] Brahman which should be worshipped–mark this well. Because it saves from conception, birth, old age, death, samsara, and from the great fear, therefore It is called the Saving One. He who always remembers [through meditation and japa] this Saving One is saved by It from all sin, from all death, from samsara–from everything. He attains liberation, becomes great, and enters immortality.” (Rama Uttara Tapiniya Upanishad)
“Om is the Supreme Brahman…. The knowers of Brahman by knowing what is therein [in the all-containing Om] become merged in Brahman, intent thereon [i.e., on Om] and freed from birth.” (Svetasvatara Upanishad 1:7)
“The knower of the real nature of Brahman that is identical with the Pranava, should cross all the formidable streams [of samsara] with the ferryboat of the Pranava.” (Svetasvatara Upanishad 2:8)
“The Pranava means an excellent boat to cross the ocean of worldly existence [samsara]. Or Pranava may mean ‘There is no world for you,’ or it may mean ‘That which leads to salvation.’ Or it may mean ‘That which leads to new knowledge.’ After annihilating all actions [karmas] it gives the persons who repeat the mantra a fresh knowledge of the pure soul.” (Shiva Purana, Vidyeshwarasamhita 17:4-8)
“The Brahmanas who know the Omkara are never born again.” (Vayu Purana)
“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.” (Shankara, Commentary on the Svetasvatara Upanishad)
“Pranava (Om) is a ferry-boat for men who have fallen into the never-ending ocean of mundane life. Many have crossed this ocean with the help of this ferry-boat. You can also do so if you meditate constantly on Om and live in the spirit of Om.” (Swami Sivananda, Japa Yoga) Om conquers fear
“One should concentrate one’s mind on Om, for Om is Brahman beyond fear. For a man, ever fixed in Brahman, there can be no fear anywhere.” (Gaudapada, Mandukya Karika 25)
“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.’” (Shankara, Commentary on the Mandukya Karika) Om contains–and confers–all states of consciousness
“Om embraces the state of waking in which the gross elements of existence are perceived, the state of dreaming in which the subtle elements of existence are perceived, the state of [dreamless] sleep in which the gross and subtle elements of existence are dormant, gathered up into their potential state, and the state of pure consciousness which reveals the presence or absence of the experiences of the waking, dreaming, and sleeping states.
“When [through japa and meditation] these three states, which are really divisions [manifestations or stages] of the Pranava, dissolve into each other–the grosser merging into the next succeeding subtler ones–the practitioner intent on achieving the attainment of the state of Turiya-Turiya will successfully achieve his end through this unity. Having become the self-luminous one, he becomes Brahman alone.
“This path of attaining the knowledge of the truth that the Turiya-Turiya is the peerless Brahman alone leads to victory. For this reason, this path of attaining the Turiya-Turiya, standing apart from all wrong paths, is resorted to for meditation on the Turiya-Turiya, and the accomplishment of nirvikalpa samadhi.” (Atharvashikha Upanishad 3:1,2)
“[The turiyatita state] is the Eternal, beyond the eternal and the transient; it is a pure mass of consciousness. In it there is no question of diversity. It is all, it is supreme blessedness and peace, it is beyond expression. It is purest Om. It is transcendent. It is supreme.” (Yoga Vashishtha 6:1:34) Om confers all true and worthwhile knowledge
“Through it [Om] one knows what is to be known.” (Brihadaranyaka Upanishad 5.1.1)
“By this [Om] does the threefold knowledge proceed.” (Chandogya Upanishad 1.1.6-10)
“God is the Syllable Om, out of Him proceeds the Supreme Knowledge.” (Svetasvatara Upanishad 4:17)
“The threefold Knowledge is based on the Omkara. It [Om] is another Triple Veda; he who knows that Om is truly learned in the Veda.” (Manu Smriti 11:266)
“Ishwara [the Lord] said: O dear sons, recite this Om mantra which is identical with Me. Your knowledge shall be stabilized.” (Shiva Purana, Vidyeshwara Samhita 10:32, 33)
“Perfect knowledge consists of the meaning of the Pranava.” (Shiva Purana, Kailashasamhita 14:9)
“[Through repetition of Om] all the revelations and inspirations will come, and we get the most wonderful results by the repetition of the syllable.” (Swami Abhedananda, Yoga Psychology) Om bestows immortality
“One should meditate on the udgitha as this syllable [Om]….This sound is that syllable, the immortal, the fearless. Having entered this, the gods became immortal, fearless. He who knows it thus, praises this Syllable, takes refuge in that Syllable, in the immortal, fearless sound, and having entered it, he becomes immortal, even as the gods became immortal.” (Chandogya Upanishad 1.4.1-5)
“Once students of sacred knowledge asked Yajnavalkya: Can we gain life eternal by japa? Yajnavalkya said: By the immortal Name one becomes immortal.” (Jabala Upanishad 3)
“This [Om] is the bridge to immortality.” (Mundaka Upanishad 2.2.5)
“The Name designating the self-luminous Reality and consisting of the Syllable Om is hidden in the Vedas. By contemplating on the Supreme along with the japa of that Name one attains to immortality.” (Mahanarayan Upanishad 12:8)
“It is said: ‘This [Om] is the way, this is immortality, this is communion and blessed happiness.’” (Maitrayana Upanishad 6:22)
“The yogi who is filled with Omkara becomes imperishable in the Imperishable Being.” (Vayu Purana I.20.4)
“Because Om is the symbol of the Supreme Self it is the cause of immortality.” (Shankara, Commentary on the Chandogya Upanishad)
“Within the Word immortality is found.” (Guru Nanak)
“Om is your best companion in life, because It gives you immortality and eternal bliss.” (Swami Sivananda, Divine Nectar) Om purifies us
“Om! This Syllable is Brahman. …With frequent application of this divine sound he washes away the stains of the soul.” (Amritabindu Upanishad 20)
“The meditation on Om should not be discontinued. With this divine mantra one should meditate many times for ridding himself of his own impurities.” (Amritanada Upanishad 20)
“From constant application to the nada [sound] of the Pranava, the impressions [samskaras] left by the past will be obliterated.” (Nadabindu Upanishad, 49)
“[The aspirant] should take to the repetition of the Taraka-Nama, as it annihilates all sins. The Supreme Brahman shines in him who takes to this Taraka-Nama.” (Sannyasa Upanishad)
“The Pranava [Om] burns away sins;…Hence the Pranava removes all obstacles and destroys all defects.” (Varaha Upanishad 5:68,71)
“He should utter as japa the Pranava [Om], for the purpose of destroying sins accumulated previously. The Pranava mantra removes all obstacles and destroys all defects.” (Yoga Tattva Upanishad [A] 63, 64)
“Whether in a pure or impure state, he who utters the Pranava always is not smeared with sin, as the lotus leaf is not [wetted] with water.” (Yogachudamanya Upanishad 88)
“The Pranava shall be recited and repeated by those who desire all their sins annihilated.” (Shiva Purana, Vidyeshwarasamhita 17:15)
“Japa of Om purifies the mind.” (Shiva Purana [reference not noted])
“If the devotee repeats the Pranava he becomes pure.” (Shiva Purana, Vidyeshwarasamhita 17:18)
“By repeating the Pranava daily the devotee becomes perpetually pure.” (Shiva Purana, Vidyeshwarasamhita 17:22) Om removes all obstacles
“Pranava Sadhana consisting of the repetition of Om will remove all obstacles in the spiritual path.” (Shiva-Jnanamrita Upanishad 9)
“The Pranava removes all obstacles.” (Varaha Upanishad 5:71)
“The Pranava mantra removes all obstacles.” (Yoga Tattva Upanishad [A] 64)
“From it [Om] comes the disappearance of obstacles.” (Yoga Sutras of Patanjali)
“Let the practitioner [sadhaka], sitting in a retired place and restraining his senses, utter by inaudible repetition the Pranava [Om] in order to destroy all obstacles [to self-realization].” (Shiva Samhita 3:48) Om dissolves karma
“An adept in yoga who soars aloft upon the Swan [by meditating on Om] is not affected by karmic influences or by hundreds of millions of sins.” (Nadabindu Upanishad, 31)
“Let the yogi destroy the multitude of karmas by the Pranava [Om].” (Shiva Samhita) Om dispels ignorance and bestows knowledge
“By making his own inner sense [i.e., awareness] the lower arani and the Pranava the upper arani, the accomplished adept completely burns up and reduces to ashes his ignorance of the atman.” (Kaivalya Upanishad 11)
“One suffering from the ignorance of the atman is cured by the Pranava. And it is the fruit of the meditation of the Pranava that one becomes the pure atman. By meditating on the Pranava one should unite in the heart the jivatman and the Paramatman; then one leaves all scriptures and remains as consisting of the Paramatman. ‘I am Om!’–this is the state of samadhi; in this state one lets go of all duality and obtains nirvikalpa samadhi in which one remains without ‘I’ [the ego] and without ‘this’ [objective consciousness] as the pure atman.” (Pranava Upanishad)
“This is the Ultimate Word:…knowing it, the ignorant man becomes wise.” (Kabir)
“Where the sound of Om is experienced there is no ignorance.” (Nityananda Paramhansa, Nitya Sutra 46) Om is the supreme mantra
“This [Om] is the best means [of attainment and realization]; this means is the Higher and Lesser Brahman. Meditating on Om, one becomes worthy of worship in the world of Brahman.” (Katha Upanishad 1. 2.15-17)
“It is said, ‘This Syllable indeed, is holy, this Syllable indeed is supreme.’” (Maitri Upanishad 6:4)
“Its [Om’s] greatness is superior to all and does not share in the greatness of others. The whole world rests on Its greatness.’” (Shaunaka Upanishad)
“When one says Om, all names and forms are contained in It; for the Pranava is everything and contains everything; therefore one calls It ‘the one Syllable [ekakshara].’…This sound grants victory and is constant and contains in it all beings; It is only a Syllable and yet infinite; being infinite It is one and contains all forms, sounds, smells, tastes, and touches. Therefore they call the Pranava Indra. Verily, all syllables and all beings are linked with this one Syllable, all the Vedas and all the sacrifices are under Its power. And just as everything is under Indra’s power, because he is the king above all, so everything is under the power of the Pranava; It is the king of all syllables.” (Shaunaka Upanishad)
“That man is no other than the god Hari incarnate on earth, who fully understands the mystery of the mantra Om. Therefore it is incumbent on a man to constantly recite the mantra Om which heads the list of all its compeers in respect of merit and sanctity.” (Agni Purana)
“The Vedas are founded upon the Pranava. They begin with It, which should be regarded as the summum bonum of speech. Therefore, you should all repeat that sacred Syllable Om.” (Agni Purana)
“Brahman is the only knowledge, and this mystic Syllable is His only exponent. The man who has fully understood the import of this monosyllable, has attained everything worth obtaining.” (Agni Purana)
“Om is the divine order, the supreme cause, truth, bliss, amrita, the supreme Brahman, greater than the greatest.” (Linga Purana 17:63)
“The two sets of created beings–nama [name] and rupa [form]–are pervaded by this mantra. It indicates Shiva and Shakti. The entire set of Vedas and crores [tens of millions] of mantras were formed of that. Different things are achieved through different mantras, but everything is achieved through Omkara alone. By this root-mantra [mulamantra] enjoyment as well as salvation is achieved.” (Shiva Purana, Vidyeshwara Samhita 10:20, 23, 24)
“To understand the meaning of the Pranava is to understand Me [says Shiva]. The Pranava is the seed of all the lores. It shall be understood as very subtle but possessed of great meaning even as the seed of the banyan tree though very small contains a huge tree. It is the initial mantra and the essence of the Vedas. Particularly it has Me [Shiva] for its form. I am Shiva pervading all but stationed in the single-syllabled mantra Om. Whatever object there is, whether synthesized into one or analyzed in parts, is the meaning of the Pranava. It is the imperishable Brahman, the means of attaining all objects. Shiva creates the universe at the outset, saying ‘Om.’ Shiva is the Pranava and the Pranava is Shiva. The brahmin sages, the wise who realize the identity between the word and what it indicates know me as the single-syllabled Om. Hence he who aspires for salvation and is free from aberration shall understand the Pranava as the cause of all, and Me as the Nirguna Parameshwara. I give this crest-jewel of mantras at Kashi for the liberation of all individual souls.” (Shiva Purana, Kailashasamhita 3:2-10)
“Om is the expresser of the Paramatman [the Supreme Self]. It shall be known as the great mantra [mahamantra] by the expert sages. This great mantra is subtle.” (Shiva Purana, Kailashasamhita 16:38, 39)
“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.” (Shankara, Commentary on the Brihadaranyaka Upanishad)
“One should meditate on the syllable Om, which is the Udgitha. 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. …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.” (Shankara, Commentary on the Chandogya Upanishad)
“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.” (Shankara, Commentary on the Mandukya Karika)
“Om is the greatest [mantra], meaning the Absolute.” (Swami Vivekananda, The Four Paths of Yoga)
“Om is the only symbol for that Immortal, All-pervading Self. Think of Om to the exclusion of everything. Repeat Om mentally.” (Sivananda, Japa Yoga)
“A bija-akshara is a seed letter. It is a very powerful mantra. The greatest of all bija-aksharas is Om or Pranava, for it is the symbol of the Para-Brahman or the Paramatman Himself. Om contains within Itself all the other bija-aksharas. Om is the general ground or the common seed from which all the particular sounds or secondary seeds proceed. The letters of the alphabet are only emanations from Om which is the root of all sounds and letters. …There is no mantra superior to or greater than Om.” (Sivananda, Japa Yoga) Om should be the object/subject of our meditation
“The meditation on Om should not be discontinued. With this divine mantra one should meditate many times.” (Amritanada Upanishad 20)
“One should meditate on this Syllable [Om].” (Chandogya Upanishad 1.1.1)
“The monosyllable Om, which is Brahman, should always be meditated upon by those who desire release from bondage.” (Dhyanabindu Upanishad 9,17)
“The Single Lettered Syllable [Om] should be contemplated upon as Brahman by all who aspire for emancipation. …He who does not know Omkara is not a Brahmin.” (Dhyanabindu Upanishad)
“Practicing meditation, one should apply himself to the best of his strength to the resonance of the sound of Omkara.” (Dhyanabindu Upanishad)
“It [Om] should be meditated upon.” (Jabala Upanishad 3, 4)
“By means of Om the yogi should concentrate his thought on the Supreme Self. This syllable Om verily is the substance of many great upanishads and a secret guarded by the gods without imparting to the unqualified. He who practices meditation on the Supreme thus with the aid of the Pranava attains to the unlimited greatness of the Supreme. By that [Om] he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.” (Mahanarayan Upanishad 80:18)
“One should meditate with the Syllable Om on that Unlimited Splendor [that is God].” (Maitri Upanishad 6:37)
“Verily, the nature of the ether within the space [of the heart] is the same as the Syllable Om. With this Syllable, indeed, that rises up, goes upward and pours forth. Verily, it becomes for ever the support of the meditation on Brahman. …Therefore one should meditate with the Syllable Om, that boundless Light.” (Maitri Upanishad 7:11)
“Meditate on Om as the Self. May you be successful in crossing over to the farther shore of darkness.” (Mundaka Upanishad 2.2.6)
“One who concentrates his mind on the Pranava and its import experiences the internal radiance that alone is the real form of the Pranava.” (Mandalabrahman Upanishad 2.2.1)
“He should ever be intent upon the realization, through meditation, of the Brahma Pranava [the Pranava that is Brahman].” (Narada Parivrajaka Upanishad, Upadesha VII)
“This atman, the highest Brahman, the Om sound, Who shines as Turiya at the top of the Om sound, one should meditate upon through the Pranava and make himself one with Brahman.” (Narasingha Uttara-Tapiniya Upanishad)
“Now I shall describe the Yogashikha which is by far superior to all forms of jnana [knowledge]. Assuming any posture deemed suitable by the practitioner, and withdrawing the mind from everywhere, one should contemplate upon Om instead.” (Yogashikha Upanishad 1:69, 70)
“[Shiva said:] Recite the mantra Om to acquire knowledge of Me. I have taught this great auspicious mantra. Omkara came out of My mouth. Originally it indicated Me. It is the indicator and I am the indicated. This mantra is identical with Me. The repetition of this mantra is verily My repeated remembrance.” (Shiva Purana, Vidyeshwara Samhita 10:15-17)
“The bhavana [meditation] of Omkara is the japa that gives happiness.” (Ribhu Gita 34:8)
“Ishwara is the Atman as seen or grasped by mind. His highest name is Om; so repeat it, meditate on it.” (Swami Vivekananda, Inspired Talks, Sunday, July 21)
“While perceiving the sound of Pranava, it alone is meditated upon as Ishwara.” (Lahiri Mahasaya in his Commentary on the Yoga Sutras) Om is the foremost object of meditation
“The sages Angiras and Sanatkumara asked the renowned sage Atharvan: ‘Which is the form of meditation that came to be foremostly employed by seekers after liberation? What should be the object of meditation by such seekers?’ Atharvan replied: ‘The form of meditation that came to manifest as the foremost of all, for the regeneration of all seekers, was the First Word, indicative of Brahman: the Syllable Om.’” (Atharvashikha Upanishad 1:1)
“Dismiss other utterances. This [Om] is the bridge to immortality.” (Mundaka Upanishad 2.2.5)
“Being the root of all mantras, and being the form of the primal being, it is known as the mula [root] mantra.” (Yogashikha Upanishad 2:5-11)
The Mantra-Yoga-Samhita, verse 71, calls Om “the best of all mantras,” adding that all other mantras receive their power from It. And later in verse 73:
When people hear the Pranava they hear the Absolute itself.
When they utter the Pranava they go to the abode of the Absolute.
He who perceives the Pranava sees the state of the Absolute.
He who always has the Pranava in his mind has the form of the Absolute.
“The monosyllable Om is the highest Brahman. …Undoubtedly a Brahmin reaches the highest goal by japa of Om alone, whether he performs other rites or neglects them.” (Manu Smriti 2:83,87)
“The monosyllable Om is the supreme Brahman. …All religious acts ordained in the Veda perish; but the syllable Om must be known to be imperishable, as It is identical with Brahman, the Lord of Creation. …The Four Daily Sacrifices, together with the sacrifices prescribed [in the Veda], all put together are not equal to a sixteenth part of the offering performed by reciting Om. A Brahmin may beyond doubt obtain final emancipation by solely repeating Om, whether he perform any other religious observance or not.” (Vishnu Smriti 55)
“Ishwara [God] is a particular Purusha [Spirit, Person] Who is untouched by the afflictions of life, actions, and the results and impressions produced by these actions. In Him is the highest limit of omniscience. Being unconditioned by time He is teacher even of the ancients. His designator [vachaka] is the Pranava [Om]. Its japa [constant repetition] and bhavanam is the way [or: should be done]. From it result [come] the disappearance of obstacles and the turning inward of consciousness. Disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, instability, these cause the distraction of the mind and they are the obstacles. [Mental] pain, despair, nervousness, and agitation are the symptoms of a distracted condition of mind. For removing these obstacles [there should be] the constant practice of the one principle [the japa and bhavanam of Om].” (Yoga Sutras of Patanjali 24-32)
“Having known Om, one should not think of anything whatsoever [but Om].” (Gaudapada, Mandukya Karika 24)
“Om is surely the lower Brahman; and Om is considered to be the higher Brahman. Om is without cause, and without inside and outside; and It is undecaying. Om is indeed the beginning, middle, and end–everything. Having known this way indeed one attains immediately. One should know Om to be God seated in the hearts of all. Meditating on the all-pervasive Om, the intelligent man grieves no more. The Om, without measures and possessed of infinite dimension, is the auspicious entity where all duality ceases. He by whom Om is known, is the real sage, and not so is any other man.” (Gaudapada, Mandukya Karika 24,26-29)
“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.” (Shankara, Commentary on the Mandukya Karika)
“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.’…‘One should concentrate on the Self, uttering Om.’ ‘One should meditate upon the Supreme Being only through the Syllable Om.’ ‘Meditate upon the Self with the help of the Syllable Om.’ 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.” (Shankara, Commentary on the Brihadaranyaka Upanishad)
“Following the path of discrimination, let the pure mind be firmly fixed in Om.” (Nityananda Paramhansa, Nitya Sutra 12)
“Devotion, reflection, power, all three merge and become Om. The ego melts into the Omkar like camphor melts in fire.” (Nityananda Paramhansa, Nitya Sutra 160)
“This mantra represents both the manifest and the unmanifest aspects of God. Om is the first sound wave that rose from the Unmanifest and is the cause of the universal manifestation–creation, preservation, and dissolution. There are many who repeat only Om, still their minds, and realize the primeval Source of all manifestation. Through Om they reach the absolute, unmanifest Truth.” (Swami Ramdas)
“Japa is repeating the Holy Name; through this the devotee rises to the Infinite. This boat of sacrifice and ceremonies is very frail, we need more than that to know Brahman, which alone is freedom. Liberty is nothing more than destruction of ignorance, and that can only go when we know Brahman. It is not necessary to go through all these ceremonials to reach the meaning of the Vedanta. Repeating Om is enough.” (Swami Vivekananda, Inspired Talks, Monday, July 8)
“Do japa of Om, understanding and feeling its significance. Om is Sat-Chit-Ananda. Om is Infinite. Om is Immortality. Sing Om. Meditate on Om. You will attain Self-realization.” (Sivananda, Ananda Gita)
“As the various devatas are the aspects or forms of the One Supreme Being, so the various bija-aksharas or bija-mantras are so many aspects or forms of the Supreme Bija or Mantra, viz., Om.” (Sivananda, Japa Yoga) Om should always be repeated
“Then he should meditate [on Om] and utter It repeatedly, more than repeatedly; for no excess here is too much.” (Amritabindu Upanishad 21)
“There is no time limit on the meditation and japa of the Pranava, but rather this should be continued until one casts off one’s body.” (Narasingha Tapini Upanishad)
“[The aspirant] shall devote himself all the time to meditation on Brahman and the Pranava, and this way attain liberation, the state of a jivanmukta even while alive.” (Sannyasa Upanishad)
“[The sage’s] inner possession is Om, the Pranava. Till his final breath is out, he shall not abandon it.” (Satyayani Upanishad)
“One should utter that by mouth, practice that with his body, and should utter that mentally, every day.” (Yogachudamanya Upanishad 87)
“It is incumbent on a man to constantly recite the mantra Om which heads the list of all its compeers in respect of merit and sanctity.” (Agni Purana)
“[To attain the realm (state) of Shiva], the devotee should repeat the Pranava mantra every day.” (Shiva Purana, Vidyeshwara Samhita 11:36)
“By repeating the Pranava daily the devotee becomes perpetually pure.” (Shiva Purana, Vidyeshwarasamhita 17:22) Om should be intoned in time with the breath
“Speech and breath are joined together in the Syllable Om.” (Chandogya Upanishad 1.1.6) Both speech and breath are manifested and reunited in Om–both in speaking Om aloud and in mentally intoning it in time with the breath. Om is the point of their origin and their return. By joining Om and the breath in japa and meditation we begin moving back to the state where they are one.
“One should meditate on the breath in the mouth as the udgitha, for it is continually sounding ‘Om.’” (Chandogya Upanishad 1.5.3) In both japa and meditation we join intonations of Om to the breath because on the subtle levels the breath is always producing the sound of Om. We can even say that the soul breathes Om. So by consciously joining Om to our breathing we can link up with our soul-consciousness and enter into it. This is what is happening when during meditation our intonations of Om become more subtle and whisper-like, and from soul-consciousness we will pass into spirit-consciousness–all through Om.
“With Om alone he should breathe.” (Amritabindu Upanishad 20)
“Because in this manner he joins the breath, the Syllable Om, and all this in its manifoldness therefore this is called Yoga [joining]. The oneness of the breath, the mind, and likewise of the senses [through japa of Om with the breath] and the abandonment of all conditions of existence, this is designated as Yoga. One draws in the pranas by means of the Syllable Om.” (Maitri Upanishad 6:22-26)
“In the breathing, that [Om] has its place in the heart that casts forth light. In the breathing that [Om] is like the action of smoke; for when there is motion of air the smoke rises to the sky in one column and follows afterward one branch after another. That is like throwing salt into water, like heat in melting butter.” (Maitri Upanishad 7:11)
“[Remembrance of the Pranava] must become so automatic that you cannot breathe without remembering It.” (Sri Anandamayi Ma, in Death Must Die by Ram Alexander)
“The breath of Omkar should be inside you, then there is purity.” (Nityananda Paramhansa, Nitya Sutra 124)
“The Omkar should be drawn inside with the breath like water is drawn up from a well. And like the pot is let down into the well for a fresh fill, so the exhalation should be released with Om.” (Nityananda Paramhansa, Nitya Sutra 161)
“Chant ‘Om’ with every breath.” (Swami Rama Tirtha)
“The more you practice [repetition of Om joined with the breath] the calmer you will be. Just think of ‘Om’ and you can practice even while you are sitting at your work. You will be all the better for it.” (Swami Vivekananda, Raja Yoga, Chapter Five) Om is (and accomplishes) the highest pranayama
“The sacred Syllable sounds silently [within during meditation]. With this ‘sound’ he [the meditating yogi] sees the way, the way along which his prana goes. Therefore should one always practice it, so that he goes along the right way.” (Amritabindu Upanishad, 24)
“By means of Om he [the meditating yogi] sees the way, the way along which his prana goes; therefore one should always repeat It so that he goes along the right way: through the heart-gate, the air-gate, the gate which leads upward, and the opening of the gate of liberation which is known as the open orb [the sun.]” (Amritabindu Upanishad 25,26)
“That which causes all the pranas to prostrate themselves before and get merged in the Paramatman [the Supreme Soul: God], so as to attain identity with Him, is for that reason known as the Pranava. The one substance which is predicated by the term All, that is the source wherefrom all the gods and all the Vedas took their origin and wherein they attain final repose, which is firmly established in the four-fold state, is of the character of the Pranava.” (Atharvashikha Upanishad 1:10a)
“Pranayama is composed of the Pranava, Om. [Therefore] he should repeat the Pranava mentally. This only will be pranayama.” (Darshan Upanishad 6:2,5,6)
“Because in this manner he joins the breath, the Syllable Om, and all this in its manifoldness therefore this is called Yoga [joining]. The oneness of the breath, the mind, and likewise of the senses [through japa of Om with the breath] and the abandonment of all conditions of existence, this is designated as Yoga. One draws in the pranas by means of the Syllable Om.” (Maitri Upanishad 6:22-26)
“Pranayama is accomplished through concentrating the mind on Om.” (Saubhagyalakshmi Upanishad)
“The Pranava alone becomes the pranayama.” (Shandilya Upanishad 6:2)
“Pranayama is accomplished through the right realization of the true nature of the sound which is at the extreme end of the pronunciation of the syllable Om, when sushupti [the dreamless sleep state] is rightly cognized [experienced] while conscious.” (Shandilya Upanishad)
“The Pranava is the vital breath of all living beings from Brahma [the Creator] to the immobile beings [such as plants and minerals]. Being the Prana thus, It is called Pranava. That is Om. …Bindu and Nada cannot be described directly, but are known only by the wise. …I am the source of the Vedas. Pranava expresses Me. Since It expresses Me the Pranava, too, is known as the source of the Vedas. …‘Om is everything, everything is Brahman.’ This Vedic Text establishes the link between the Word and Its meaning. …The link of the jiva and the atman with Me and the Pranava is as between the word and its sense.” (Shiva Purana, Kailashasamhita 3:14,15,18,20,33,37,)
“Pranayama is accomplished by effortlessly breathing and joining to it the repetition of the sacred Om with the experience of Its meaning, when the consciousness reaches the deep sleep state.” (Yoga Vashishtha 5:78) Om is the Sound that leads to Silence
“The wise mounts the chariot of Om,…. But the chariot is useful only so long as one is on the highroad; he who has come to the end of the highroad leaves the chariot and goes on foot. So one leaves the word-symbol also, and only with the silent Om one comes to the soundless, silent, invisible place.” (Amritabindu Upanishad 2-4)
“The sacred Syllable sounds silently [within during meditation]. With this ‘sound’ he [the meditating yogi] sees the way, the way along which his prana goes. Therefore should one always practice it, so that he goes along the right way.” (Amritabindu Upanishad, 24)
“Mounting on the chariot of Om, one seeking a place in the Brahmaloka should drive in the chariot as long as the way is on the track of the chariot and halting at the end of the track, he proceeds onward, giving up the chariot. Then abandoning the stages of matra [letters] and linga [form, mode], devoid of vowels and consonants, he reaches the subtle stage by means of the [subtle] sound.” (Amritanada Upanishad 2-4)
“Beginning the Yoga with Om, meditate wordlessly on the highest one, since through wordless meditation Brahman is being attained.” (Brahmabindu Upanishad 7)
“Brahman is the Syllable of Om; when it fades off, what remains the wise, the seekers of peace of soul, meditate upon–that eternal One.” (Brahmabindu Upanishad 16)
“Even as the sound of a bell cast of bell-metal finally dissolves itself for attaining peaceful silence, similarly should the Om be turned into account by the yogi aiming at the attainment of the all, for his final repose. Wherein the sound of the Om attains its final dissolution, thereafter is Brahman perceived. That yogi who dissolves his inner sense [mind] along with the sound of the Pranava makes for that immortal state of becoming one with Brahman, by giving up the delusion of existence apart from the atman.” (Brahmavidya Upanishad 12,13)
“The end of the Pranava is That Which transcends all.” (Brahmavidya Upanishad 72)
“The Syllable Om is dissolved in the primal cause during contemplation.” (Mahanarayan Upanishad 12:17)
“It is said: ‘Indeed, two Brahmans are to be contemplated: the Word and the Non-Word. For through the Word is the Wordless made manifest.’ Here the Word signifies the Syllable Om. Ascending through this, one attains to the wordless or the non-word, to Nirvana.” (Maitrayana Upanishad 6:22)
“The lotus flower that occupies the space in the heart is the seat of the mind. With the sound of Om it becomes luminous, opens out, resounds, and is silent.” (Yoga Tattva Upanishad 8)
“I abandon all thoughts and notions; contemplating Om, I shall remain in the self, in total inner silence.” (Yoga Vashishtha 5:81)
“Om is the root of all sounds. Every other sound is contained in That, and It is used to take one beyond all sound.” (Sri Anandamayi Ma, in Death Must Die by Ram Alexander)
“Maunam [silence] is the state of Shakti [power] that emerges from within as Ekakshara [Om].” (Sri Ramana Reminiscences, G.V. Subbaramayya, p. 149)
The idea behind all these quotations is not that after some time in meditation we simply sit, silent and blank, but rather that the inner intonations of Om become increasingly subtle until they pass beyond sound into an actual silent form–not the mere cessation of repetition–that is the state (stithi) of Om, from which all sounds arise: the bhava of Om. Om leads to samadhi
“A man is firmly established in spiritual life when he goes into samadhi on uttering ‘Om’ only once.” (Sri Ramakrishna Paramhansa, The Gospel of Sri Ramakrishna, p. 586. The Majumdar translation (4.21.5) is: “When one goes into samadhi after uttering Om once, then one is secure.”)
“One attains samadhi by piercing nada (the sound barrier). The nada is pierced through repetition of Om and one attains samadhi.” (Sri Ramakrishna Paramhansa, The Gospel of Sri Ramakrishna, Majumdar translation: 3.4.2)
“Sound is very easy for the mind to concentrate upon. As soon as the mind is absorbed in it, we rise higher into a state of superconsciousness. It is said in the scriptures that Brahman revealed Itself originally as sound and the first sound was Om. Therefore Om is the nearest symbol of God for helping the concentration of the mind and leading to the realization of Brahman. Om is the Shabda-Brahman [Brahman as Sound], the Brahman Which is beyond sound, but Which can be attained through sound.” (Swami Ramdas) Om transforms us into divinity
“This is the udgitha [Om], highest and best. This is endless. He who, knowing this, meditates on udgitha, the highest and best, becomes the highest and best and obtains the highest and best worlds. When Atidhanvan Shunaka taught this udgitha to Udara Shandilya, he also said: ‘As long as they shall know this udgitha among your descendants, so long their life in this world will be the highest and best.’ And so will their state in that other world be. One who thus knows and meditates–his life in this world becomes the highest and best, and so his state in that other world, yea, in that other world.’” (Chandogya Upanishad 1.9.2-4)
“This knower of Om in this manner becomes the transcendent Isha or Shiva Who alone is exclusively worthy of being meditated upon, and also becomes one who brings about the well-being of all his devotees. Hence one should give up all things apart from Brahman That is without a support, and devote himself entirely unto the attainment of Brahman [through Om].” (Atharvashikha Upanishad 3:4c)
“That man is no other than the god Hari incarnate on earth, who fully understands the mystery of the mantra Om.” (Agni Purana)
“The yogi who identifies himself with Omkara shall merge himself in imperishable Being. He shall thus himself become imperishable.” (Linga Purana 91:45)
“The yogi that becomes identical with Om becomes identical with the imperishable Being. Pranava is the bow, the atman is the arrow, and Brahman is the target. It [Brahman] should be pierced [entered into] by one who does not err. He shall be concentrated therein as in regard to the arrow.” (Linga Purana 91:49a)
“A mahayogi who performs japa and bhavanam perpetually of Shiva in the form of the Pranava, certainly becomes Shiva Himself.” (Shiva Purana, Vidyeshwarasamhita 17:26)
“The yogi who is filled with Omkara becomes imperishable in the Imperishable Being.” (Vayu Purana I.20.4-)
“Just as light is the property of a lighted lamp, so the sound of Om is the intrinsic property of the stage of samadhi.” (Lahiri Mahasaya in his Commentary on the Yoga Sutras) Om japa and meditation is the sum and substance of yoga
In the second section of the Yoga Sutras, Patanjali says: “Kriya Yoga is comprised of spiritual practice [tapasya], self-study [swadhyaya], and the offering of one’s life to God [Ishwarapranidhana].” Commenting on this, Yogiraj Sri Sri Shyama Charan Lahiri Mahasaya wrote: “Constant japa of the Pranava, Omkar, Which is self-revealing, and constant focus on It as the form of Ishvara, and dedicating all actions to It as if you are not the doer yourself; is Kriya Yoga.” “Kriya” means the purification which removes all obstacles to self-realization. Here the master yogi of the nineteenth century is telling us that to constantly repeat Om, focusing on It as the true form of God, and immersing ourselves in It through all our actions, is Kriya Yoga–the path to the Absolute.
More of The Word That Is God:
• Forward
• Chapter One–The Scriptures on the Pranava
• Chapter Two–The Scriptures on the Pranava, continued
• Chapter Three–The Masters of Wisdom on the Pranava
• Chapter Four–The Glories and Powers of Om
1) “One syllable shines for ever in the heart as the Self.” (Ramana Maharshi) [Go back]
2) This first sentence may be translated in two other ways: “Om unites with the Brahman of absolute radiance and infinitude,” or “Om unites to Brahman and Its infinite Radiance [Tejas]”–Tejas being a reference to the infinite Mahashakti or Mulaprakriti, which is also known as the Brahma Jyoti (Light of God; Light that is God). Om is the true form of God. [Go back]
3) The Anugita is part of the Mahabharata and consists of teachings by Krishna. [Go back]
4) Prashna Upanishad 5:2 [Go back]
5) By “gods” are meant highly evolved beings and liberated souls that are as “gods” in comparison to human beings. The higher faculties and powers inherent in each person are also called “gods” in the ancient scriptures such as the upanishads. All of these “repose” upon Om as their natural abode and the means by which they attained the Supreme Goal. [Go back]
6) By “Om Shiva, Om Kali and Om Krishna” is meant “Shiva Who is Om, Kali Who is Om, and Krishna Who is Om.” Shiva, Kali, and Krishna are manifestations of the one Om, Satchidananda Brahman. [Go back]
7) Dakshinamurti is the manifestation of God as the guru of the human race described in Chapter Two. Thus this verse indicates that God can be realized (attained) through Om, that by means of Om we can align ourselves with Him Who is the true Guru of all sentient beings and receive His direct guidance. [Go back]
8) “Art” in the Upanishadic dictum: “Thou Art That.” [Go back]
9) From the Chapter entitled “Thought Power” in Matri Darshan by J.C. Roy [Go back]
10) In this instance, “Shiva” means the Supreme Brahman, not the “god” Shiva. [Go back]
11) For the sake of simplicity I have used Om here and in some of the subsequent parts of this upanishadic text where the term used is actually “Turiyomkar,” that designates the pure consciousness (turiya) aspect of Om (Omkar) which is the highest, beyond all conditioning and the three usual states of waking, dreaming, and dreamless sleep. [Go back]
12) Samsara taraka: Deliverer from samsara. [Go back]
13) Mahato bhayat, a technical term used in the Bhagavad Gita for all the attendant sufferings of earthly birth. “In this there is no waste of the unfinished attempt, nor is there production of contrary results. Even a very little of this dharma protects from great fear.” (Bhagavad Gita 2:40) [Go back]
14) “There is no world for you” in the sense that all karmas have been dissolved, all ignorance dispelled, and therefore there is no longer any impulsion toward rebirth in this or any other world.
15) All of these are plays on words–the three syllables Pra, Na, and Va being the roots of the words, or vice-versa. [Go back]
16) Taittiriya Upanishad 2.9 [Go back]
17) “The threefold knowledge” may be interpreted as being knowledge of body, mind, and spirit, knowledge of the physical, astral, and causal worlds, knowledge of the threefold Vedas, or knowledge of the Three Eternals: God, Creation, and Souls. Whichever it might be, it is certain that Om is the basis of such knowledge. In other places we see that to know Om is to know the Veda. [Go back]
18) The Delivering Name; Om. [Go back]
19) Hansa: Literally “swan,” for the swan can separate milk from water, and the realized soul can perceive the Real behind the unreal and separate the consciousness of spirit from consciousness of matter. Hansa also means “I am [aham] He [sa]” in the sense of conscious identity with God. [Go back]
20) Although “Brahmin” has come to designate a member of the highest Hindu caste consisting of priests, pandits, philosophers, and religious leaders, it literally means “knower of Brahman,” which is the sense intended here. [Go back]
21) The Four Daily Sacrifices are offerings made to God, gods, men, and animals. [Go back]
22) The identical passage is to be found in the second section of the Manu Smriti, as well. [Go back]
23) “In Him becomes infinite that all-knowingness which in others is only a germ”–Swami Vivekananda’s translation of the Yoga Sutras. [Go back]
24) “His manifesting word is Om”–Swami Vivekananda’s translation of the Yoga Sutras. [Go back]
25) Mahanarayan Upanishad 24:1 [Go back]
26) Prashna Upanishad 5:5 [Go back]
27) Mundaka Upanishad 2.2.6 [Go back]
28) “Highest and best” is an upanishadic title for God. [Go back]
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