This One Syllable is Brahman

The 15th mantra of the Dwitiya Valli of the first chapter of Kathopanishad -

सर्वे वेदा यत्पदमामनन्ति तपाꣳसि सर्वाणि च यद्वदन्ति ।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदꣳ सङ्ग्रहेण ब्रवीम्योमित्येतत् ॥

'All the Vedas revere that (Supreme) Goal; all ascetic practices proclaim it. Those who seek it embrace celibacy (brahmacharya). I declare to you briefly: That Goal is 'Om.' The Self is indeed Om.'

Yama teaches Nachiketas that 'Om' encapsulates the essence of the ultimate reality (Brahman), which the Vedas, ascetic practices, and spiritual seekers strive to realize. Om is not just a symbol but the very embodiment of the Self (Atman).

Key Concepts

Individual Soul (Jivatma) vs. Supreme Soul (Paramatma):

The Upanishads primarily discuss the प्रत्यगात्मा (pratyagatma). However, to fully grasp this, one must understand its basis in the परमात्मा (Paramatma), the Supreme Soul or Brahman.

Supreme Soul (Brahman): Described as पूर्णेन्द्र (purnendra, complete, all-pervading), सर्वज्ञ (sarvajna, all-knowing), and सर्वशक्तिमान् (sarvashaktiman, all-powerful). It is infinite, like a 'perfect sphere,' with no limitations.

Individual Soul (Jiva): Portrayed as अर्धेन्द्र (ardhendra, incomplete), limited in knowledge and power. The analogy of a 'half-cut lemon' illustrates its fragmented nature compared to Brahman's wholeness.

The Material Universe (Vishva) and Its Relation to Brahman:

The material universe is Brahman's अवयव (avayava, part), but it is जड (jada, insentient), unlike the sentient जीव (Jiva).
Brahman is termed पदान्त (padanta, the 'end' or ultimate boundary of existence), while the Jiva is अपदान्त (apadanta, existing in a limited space, not reaching the ultimate).

Threefold Division via 'Om-Aham-Ahah':

• Om (ॐ): Represents Brahman, the transcendent reality.
• Aham (अहम्): Symbolizes the individual soul (Jiva).
• Ahah (अहः): Denotes the material universe (Vishva), Brahman’s insentient aspect.

These three are interconnected, reflecting the non-dual (Advaita) truth: all are manifestations of the same Brahman.

Symbolism of Om:

Om is the एकाक्षर (ekakshara, one syllable) that unites the individual, cosmic, and transcendent realms. It signifies the unity of जीव (Jiva, self), विश्व (Vishva, world), and ब्रह्मन् (Brahman, Absolute).

References in Other Upanishads:

The Kena Upanishad describes Brahman as सर्वतः पाणिपाद (sarvatah panipada, with hands and feet everywhere), highlighting omnipresence.
The पुरुष (purusha, cosmic being) in Vedanta encompasses all existence, with the Jiva as its अंश (amsha, fragment).

Analogies and Metaphors

• Lemon Analogy: The Jiva is likened to a 'half-cut lemon,' contrasting Brahman’s completeness.
• Reflection Metaphor: The universe and Jivas are reflections within Brahman, dependent yet distinct.
• Four Pindas (परमेष्ठी, द्यौ, अंतरिक्ष, पृथ्वी): These represent hierarchical states of existence or consciousness, collectively forming the universe.

Om is the bridge between the finite (Jiva, Vishva) and the Infinite (Brahman). By meditating on Om, one transcends duality, realizing the Self’s unity with the Supreme. This teaching underscores the core Upanishadic message: तत् त्वम् असि (Tat Tvam Asi, 'Thou art That')—the individual and the Absolute are one.

The Tripartite Structure of Om

Om is अखण्ड (akhanda, unbroken) but comprises three segments (त्रीन खण्ड, trin khand):

• A (अ): The physical/awake state.
• U (उ): The mental/dream state.
• M (म्): The transcendent/deep-sleep state.

Beyond these three is the अर्द्ध मात्रा (ardha matra, half-measure) or अमात्रा (amatra, transcendent silence), representing the indefinable, infinite reality (परात्पर, Paratpara).

Resolution of Nachiketa's Three Questions

Nachiketa’s questions in the Katha Upanishad revolve around:

• The nature of the soul (आत्मन्, Atman).
• The path to liberation (मोक्ष, Moksha).
• The reality beyond death.

Om’s structure answers these:

• A (अ): Resolves queries about the physical realm (earthly existence and rituals).
• U (उ): Addresses the subtle realm (mental/intellectual pursuits and inner truths).
• M (म्): Transcends duality, answering the transcendent reality beyond life and death.
• Amatra (अमात्रा, silence): Symbolizes Paratpara—the supreme, undivided Brahman beyond all dualities.

Cosmic Symbolism of Om

Paratpara (परात्पर): The infinite 'base' (धरातल, dharatal) beyond time, space, and causality. It is अवाङ्मनसगोचर (avangmanasagochar, beyond speech and mind) and अनिर्वचनीय (anirvachaniya, inexpressible).

Three Manifestations on Paratpara:

• षोडशी पुरुष (Shodashi Purusha): The divine cosmic being (with 16 aspects, representing completeness).
• पञ्च प्रकृति (Pancha Prakriti): The five elemental forces (earth, water, fire, air, ether).
• साक्षी (Sakshi): The witness consciousness, distinct from the experiencer (भोक्ता, Bhokta).

Together, these form ब्रह्म सत्य (Brahma Satya, Brahman as Truth), integrating the manifest and unmanifest.

Philosophical Implications

• Beyond Dualities: Paratpara is free from virtue/vice and beyond past, present, future.
• Liberation: By meditating on Om, one realizes the unity of the three segments and transcends the limitations of the physical, mental, and even the transcendent, merging into the undivided Absolute.
• Nachiketas’ Enlightenment: His questions about the soul, liberation, and transcendence dissolve through understanding Om’s tripartite structure and its silent fourth dimension.

Om is not merely a mantra but a cosmic blueprint that encapsulates all existence. Its three audible parts and the inaudible silence map onto the microcosm (individual soul) and macrocosm (universal Brahman). By contemplating Om, Nachiketas—and all seekers—can resolve existential dilemmas, realizing the self’s unity with the infinite. This aligns with the Upanishadic declaration:

'Om iti ekaksharam brahma' (ॐ इति एकाक्षरं ब्रह्म, Om, this one syllable, is Brahman).

Ramaswamy Sastry and Vighnesh Ghanapaathi