OM: Its Purpose and Meaning
Jane Cleary
The word OM is probably more likely to be recognized by its
symbol, even though it is the sound of OM that is the point of
focus whenever it is used. It comes from the Hindu scriptures
known as the Vedas, which are as old as the Indian culture
itself.
What is the language and derivation of OM? The word is in
Sanskrit, the language of the Vedas, which according to
tradition originated at the same time as the Vedas. OM as both a
sound and a written symbol is deeply revered in the Hindu
tradition, a fact that can be readily understood once its
meaning and power are known. The repetition of the word produces
a sound that emanates in the form of a benign and beneficent
resonance. The symbol, when reverentially visualized, creates a
steadying and calming influence on the mind. Moreover, it has
these effects even when the meaning may not be fully understood.
In Sanskrit, the word OM is composed of three letters: “A,”
“U,” and “M.” When added together, these three letters become
two, because according to the rules of Sanskrit grammar for
combining vowels and consonants, “A” plus “U” combine into the
letter “O.” There is nothing mysterious about this, because if
you were to sequentially repeat “A” and “U” over and over again,
you will find that the sound “O” naturally occurs as a result of
this blending. This is followed by the pronunciation of the last
letter, “M.”
Vedic tradition teaches that the sounds are all created
with an intended purpose, so it is important to follow the rules
of pronunciation and intonation, because the resonance is
intimately connected with the meaning (and the meaning is also
deeply purposeful). In everyday life we all know and have felt
how music, whether it is discordant and jarring or pleasing and
harmonious, affects our minds. Similarly, pronunciation of Vedic
sounds and words such as OM should always be done according to
traditional instructions in order to avoid discordance or
negative resonance as well as to effect the intended result.
Indeed repeating and focusing on this syllable will tend to
resolve any existing mental discordance or disturbance. As will
be explained further on, when intoned with knowledge of its
meaning, it causes the intoner to become aware of his or her
ever-present, abiding, complete nature, which is free from all
limitations of all types at all times. For these reasons, it is
important to understand that in repeating OM one should not
break it down into its component three letters but pronounce it
as two letters. Nor should one elongate or drag the sound out
when chanting it.
In order to appreciate the meaning of OM it is necessary to
analyze the nature of words. All letters or characters in any
language represent sounds, which, when put together in various
sequences, create words or names that are in turn associated
with forms. For example, in English the word “pot” consists of
three sounds put together to create a specific sound that
identifies an object. This collection of sounds is always
recognized by those who understand that language to be attached
to that type of form. The word is never apart from the object in
that when someone is talking about a pot, he or she is
constrained to use that specific word to identify the object’s
form and function. In this sense, the word, its meaning, and its
object are inseparable.
On the basis of this explanation, what object is the word
OM attached to? What function and form should the mind wrap
itself around when it hears the word OM? Why are these three
letters and their consequent blend of sounds so meaningful and
important? And how do you make use of it?
To answer these questions the word has to be broken down
again. “A” is the sound that originates from the back of the
throat. Generally, it is the first sound that is uttered by all
human beings when the mouth is first opened, and therefore it
represents beginning. It is followed by the sound “U,” which
occurs as soon as the mouth moves into the next position from a
completely open state, so “U” represents a combination of stasis
and change. The sound “M” is formed when the lips are brought
together and the mouth is fully closed, so it represents the
end. When these sounds are added together, OM means “beginning”
plus “middle” plus “end.”
In sum, any and all sounds, no matter how different they
may be or in what language they are spoken, all fall within the
range of these three. Three letters, representing beginning,
middle, and end, symbolize creation itself, which consists of
constant beginnings, periods of stasis and change, and endings.
Hence all of the varieties of sounds and their respective objects
in all languages are encompassed by the utterance of this single
syllable, OM. The formation and use of the word OM are
ingenious, because they include the entire universe in one
syllable. At the same time, by the utterance of OM one is able
to appreciate and recognize Ishwara (a Sanskrit word that means
“God”), who is the source of the beginning, middle, and end of
the universe.
Any type of creation can only take place if there is a
conscious cause with the intelligent capacity and material to
create it. In everyday life this fact is obvious. In terms of
the entire creation, it is also abundantly clear that a universe
cannot exist without these two causes. Unlike most perspectives
involving a creator and creation, the Vedic tradition,
particularly Vedanta (whose name means “the end of the Vedas”),
teaches that Ishwara is both the intelligent and material cause
of this universe, just as you are the intelligent and material
cause of your dreams. And just as you are the beginning, middle,
and end of that dream, in the same way Ishwara as the
intelligent mastermind of the universe permeates all aspects and
phases of it and everything that exists within it. Unlike you in
the dream, however, Ishwara is in control of this universe.
Because Ishwara pervades the universe, all beings and
things in the universe are nonseparate from Ishwara. This means
that as an expression of Ishwara you essentially consist of the
same existing, conscious, and complete nature. Therefore it
behooves you to acknowledge and honor Ishwara as well as to
acknowledge your own true nature. A simple way to appreciate
Ishwara is by the recitation of OM. This is indeed is the intent
and vision of the Vedic culture. In order to more fully grasp
this vision, since OM is a sound that is made and arises from
silence, appreciating the silent basis for sound is also
helpful.
Silence is the basis for all sound, and silence exists
before the sound arises. It exists while the sound is occurring
and will still be there after the sound is gone. It also remains
totally unaffected as sounds arise, exist, and recede. This
means that silence is unchanging even as the sounds change; it
is ever-present and therefore timeless. Like all other sounds,
when OM is pronounced it emerges as a sound from silence, but
because of its meaning it helps the reciter to tune into the
silence in way that no other sound can. In the recitation of OM,
first there is silence, then the sound of OM, and then silence
before the next repetition. Continued repetition in this manner
thus encompasses the universe and then points back to the
silence that is the basis of OM.
Silence exists, but since silence does not have a form and
by its very definition no sound can be associated with it, we are
left with the conclusion that silence must be the very nature of
existence itself. Existence is without qualifiers of any kind,
yet it is ever-present and will never cease to be.
Put another way, existence is recognized as the eternal
“isness.” The one thing that all objects, people, events,
thoughts share is their “isness.” We say, “The pot is,” “The
chair is,” “The mind is,” “The body is.” Nothing can be unless
existence is present first; therefore it is that because of
which everything can and does exist. Furthermore, even though
everything changes and ultimately goes away, existence does not
change or disappear, and neither does silence.
Silence would also have to be nonseparate from
consciousness because consciousness does not possess or make any
sound, yet it is present and aware at all times. This is the
same consciousness that is found in one’s mind, and it is ever—
silent, allowing all of the sounds of the universe, mental and
physical, to manifest.
So where is the silence that is nonseparate from existence
and consciousness to be found? The universe is contained in
space, which itself is seemingly all-pervasive. But space also
has a limitation in that, as portrayed by science, it too
explodes into being and then implodes and collapses upon itself.
Moreover, it derives its “isness” from existence. But neither
existence nor consciousness is similarly dependent, and there is
no place where existence and consciousness are not found—that
is, there is no place or time where either of these is absent.
The scope of existence and consciousness contains everything,
and by virtue of its all-pervasive nature nothing is apart or
away from it. From the perspective of the manifest universe,
that enlivening and all-encompassing existence-consciousness is
Ishwara. If one looks past the universe, that silent existenceconsciousness still remains. It is unchanged and unaffected by
the presence or absence of the universe or of space itself.
Hence it pervades space while at the same time it is bigger and
beyond space.
The universe is an effect that cannot be separate from its
cause, just as cloth as an effect cannot be apart from cotton,
its material cause. The universe contains everything. Therefore
whatever contains the universe must also contain everything that
can ever be achieved within it and must ultimately be superior
to all that the universe contains. This is what is meant by the
word “Brahman,” which, for the purposes of this article, can be
simply defined as that which is the biggest. Space is not as big
as Brahman because space has Brahman as its basis.
Thus this silent existence-consciousness is not dependent
on space or time, and even though both are found within space,
they must, as we have seen, necessarily extend past it. So
Brahman and existence-consciousness are similarly described in
relation to space. Neither of these is divisible into parts, and
because they cannot be distinguished, they must be one and the
same. Brahman is the one, indivisible, silent basis that is allexistent, ever-aware consciousness. Because of its all-pervasive
presence it is wholly complete and its fullness is always
abiding as a silent presence. Thus in the recitation of OM one
recognizes the universe as well as the ultimate source, which is
Brahman.
What, then, is the impact of this OM recitation on the
mind? Whenever a person’s mind is fully absorbed in a goal—
whether it is a certain ideal or person or object—that the
person believes will make life complete, then he or she will
pursue that goal with full force, with all the energies,
resources, and time that can be mustered. Such an engaged mind
is fully absorbed and focused. This is what is meant by the
Sanskrit saying Yatra yatra mano yati, tatra tatra samadhayah,
which means that wherever the mind goes is the place in which it
is in samadhi (that is, a totally fulfilled sense of
absorption). Such a mind is so wholly and fully identified with
that pursuit that its own identity is often subsumed. While this
form of absorption can give a person a sense of well-being and
contentment, such satisfaction cannot last because it is always
focused on an object or person that is subject to change at some
point in time. A satisfaction that changes can never be truly
and ultimately satisfying. Yet, by the same token, all that
anyone ever truly wants is a lasting satisfaction that is not
subject to the peaks and valleys and bumps in the road of life.
This type of satisfaction can only be achieved by a mind that is
focused on and absorbed in an unchanging, ever-fulfilling end.
That end is OM, because as we have seen, it encompasses the
entire universe but is not limited to or by it. When one’s mind
takes this in full measure, one naturally appreciates that
nothing is left out, left over, or left behind. Such a mind is
now identified with Ishwara—that is, Brahman as Abiding
Fullness. Grasping that vision translates to owning everything
while being free from everything and remaining full and complete
in oneself.
The recitation of OM is useful in many ways, as expressed
by Lord Krishna in the Bhagavad Gita 17.23–26, where, in keeping
with the Vedic tradition, he advocates its recitation (with the
syllables tat and sat added) at the beginning of rituals and
charitable and religious acts). But for a person intent on
liberation, the recitation becomes a means of focusing and
purifying the mind to whatever extent and in whatever way a
person requires. This is known as antah karana suddhi. As the
word OM is repeated, whether in a meditative setting or in the
midst of everyday life, once you see the meaning you are tapping
into its essence, which in fact is nonseparate from and never
apart from the Creator, Brahman, the universe or yourself.
This Vedic vision is presented over and over again in the
Upanishads, for example:
OM, the word, is all this. A clear explanation of it
[is the following]. All that is past, present, and future
is verily OM. That which is beyond the triple conception of
time is also truly OM. (Mandukyopanishad 1.1.1)
O Satyakama, this very Brahman, known as Para
[attributeless] Brahman and the Apara [associated with
names and forms] Brahman is but this OM. Therefore the
illumined knower attains either of the two through this one
means alone. (Prasnopanishad 5.2)
One should meditate on the syllable OM, the Udgitha,
for one sings the Udgitha beginning with OM. Of this the
explanation follows. The essence of these beings is the
earth. The essence of the earth is water. The essence of
water is vegetation. The essence of vegetation is man. The
essence of man is speech. The essence of speech is Rk. The
essence of Rk is Saman. The essence of Saman is Udgitha.
(Chandogyopanishad 1.1.1-2)
The goal which all Vedas proclaim, which all penances
declare, and desiring which they lead the life of
Brahmacharya, I tell it to thee in brief—it is OM. This
syllable is Brahman, this syllable is also the highest.
Having known this syllable, whatever one desires, one gets
that. This support is the best, this support is the
absolute. Knowing this support one is worshipped in the
world of Brahma. (Kathopanishad 2.15–17)
Being born in various forms this self exists within
the mind where all the nerves are clustered just as the
spokes are clustered on the hub of the chariot wheel.
Meditate upon this self in this manner with the help of OM.
May there be an auspicious end for you for going the other
side of ignorance. (Mundakopanishad 2.2.6)
One should contemplate: OM is Brahman; all this
universe, perceived and imagined, is OM...A Brahmana
proceeding to recite the Veda intending “Let me obtain the
Brahman” says “OM.” Assuredly he attains Brahman.
(Taittiriyopanishad 1.8.1)
This vision may be recognized in all of the verses or
mantras when the meaning of OM is properly and fully understood.
It is something like looking at a multifaceted diamond. You can
keep looking at it from many different angles, but you are
always looking at the same thing. And in this case, it does not
get any better than that!
Jane (Janani) Cleary studied under Swami Dayananda
Saraswati, a renowned teacher and scholar in Advaita Vedanta and
Sanskrit, who conducted an accredited course of study at
Sandeepany Sadhanalaya at Mumbai, India, in 1978. Since her
return to the United States she has been teaching Vedanta
classes in affiliation with Arsha Vidya Gurukulam, Saylorsburg,
Pennsylvania, and for the past thirteen years has taught the
Bhagavad Gita and the Upanishads at the TS Lodge in Deerfield
Beach, Florida.