The meaning of Om / Aum according to the original Sanskrit in the Upanishads
Dan’s summary:
From this text of the Mundaka upanishads, Aum is broken up into 4 distinct stages. Each of the syllables represents a different state of consciousness. When you chant ‘om’ you are going through all of those states, which is life itself.
A- the waking state
U- the dream state
M- the deep sleep state
Silence- peaceful state of the cessation of all phenomena
Aum also represents the past, present, and future. And the state beyond those, the indescribable state.
The “Om” (or “Aum”) symbol and sound have a long history in Hinduism, Buddhism, and other Eastern religions. It is believed to be the sound that represents the ultimate reality or the highest consciousness, and chanting it is considered a powerful spiritual practice.
The use of the “Om” sound and symbol can be traced back to the ancient Vedic scriptures, which date back to around 1500 BCE.
In Hinduism, the “Om” sound is often used as a mantra in meditation and is believed to have many benefits, including increasing concentration, reducing stress, and promoting a sense of calm and inner peace.
——
Mundaka Upanishad
Discusses the path to liberation and the nature of the self using Om / Aum
ॐ
भ॒द्रं कर्णे॑भिः शृणु॒याम॑ देवाः । भ॒द्रं प॑श्ये मा॒क्षभि॒र् यज॑त्राः ।
स्थि॒रैरङ्गै॑स् तुष्टु॒वांस॑स्त॒नूभिः॑ । व्यशे॑म दे॒वहि॑तं॒ यदायुः॑ ॥
स्व॒स्ति न॒ इन्द्रो॑ वृ॒द्धश्र॑वाः । स्व॒स्ति नः॑ पू॒षा वि॒श्ववे॑दाः ।
स्व॒स्ति न॒स्तार्क्ष्यो॒ अरि॑ष्टनेमिः । स्व॒स्ति नो॒ बृह॒स्पति॑र्दधातु ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
The first line is a single syllable and is pronounced “Om,” which is a sacred sound and spiritual icon in Hinduism.
The remaining text is also in Sanskrit and can be translated as follows:
“Om.
May the gods be gracious and allow us to hear auspicious words with our ears.
May we see with our eyes what is good. With strong limbs and healthy bodies, may we praise the divine and live a full life.
May Indra, of great fame, be benevolent towards us.
May the all-knowing Pushan be kind to us.
May Garuda, who destroys adversity, be well-disposed towards us.
May the great and wise Brihaspati grant us welfare.
Om, peace, peace, peace.”
सोऽयमात्माऽध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति
“This self is the syllable Om, consisting of three parts – the A, U, and M sounds. The parts of the Om syllable are the three matras (measures) and the three parts are the matras. The letter A is the first matra, U is the second, and M is the third.”
सोऽयमात्माऽध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति
“This self (Atman) is the syllable Om, consisting of four parts – the A, U, and M sounds, as well as the silence that follows. The parts of the Om syllable are the four matras (measures) and the parts are the matras. The letter A is the first matra, U is the second, M is the third, and the silence that follows is the fourth.”
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्वाद्वाऽऽप्नोति ह वै सर्वान्कामानादिश्च भवति य एवं वेद ॥ ९
“The first part of the syllable Aum, which is the waking state, is the Vaiswanara, who possesses the sound ‘a’ and attains to the measure of the first matra. He enjoys all objects of desire and becomes the ruler of all beings who know this.”
note: The term “Vaiswanara” is a Sanskrit word and is derived from two root words, “Vishwa” and “Nara.” “Vishwa” means “all” or “entire,” and “Nara” means “man” or “person.” Therefore, “Vaiswanara” can be translated as “all-encompassing person” or “universal person.”
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद ॥१०
“The second part of the syllable Om, which is the dream state, is the Taijasa, who possesses the sound ‘u’ and is of the measure of the second matra. He is subtler than the Vaiswanara and enjoys the experiences of the dream state. He attains to the course of knowledge and becomes one with the equal-minded. He is not born in the family of those who do not know Brahman.”
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥ ११
“The deep sleep state is the Prajna, who is of the measure of the third matra and is represented by the syllable Ma. He is the measure of all and is not affected by the states of the gross and subtle bodies. He attains all and becomes one with all. He becomes the measure of all who know this.”
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद य एवं वेद ॥ १२
“The fourth, which is beyond measure, is the indivisible, all-pervading, and inexpressible state of consciousness, which is represented by Om. It is the supreme Self and the peaceful state of the cessation of all phenomena. The wise one who knows the Self, who is identical with Om, merges the individual self into the supreme Self. This is the knowledge, and this is the ultimate truth.”
अथ माण्डूक्योपनिषद् ॥ ॐ भ॒द्रं कर्णे॑भिः शृणु॒याम॑ देवाः । भ॒द्रं प॑श्ये मा॒क्षभि॒र् यज॑त्राः ।
स्थि॒रैरङ्गै॑स् तुष्टु॒वांस॑स्त॒नूभिः॑ । व्यशे॑म दे॒वहि॑तं॒ यदायुः॑ ॥
स्व॒स्ति न॒ इन्द्रो॑ वृ॒द्धश्र॑वाः । स्व॒स्ति नः॑ पू॒षा वि॒श्ववे॑दाः ।
स्व॒स्ति न॒स्तार्क्ष्यो॒ अरि॑ष्टनेमिः । स्व॒स्ति नो॒ बृह॒स्पति॑र्दधातु ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
Om.
May we hear with our ears what is auspicious,
May we see with our eyes what is auspicious,
May we live a life that is auspicious,
May the divine being, who is visible in the forms of the universe, bless us with auspiciousness.
Om. Peace, Peace, Peace.
अथ प्रथमः खण्डः ॥ ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोङ्कार एव । यच्चान्यत्त्रिकालातीतं तदप्योङ्कार एव ॥ १
सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २
॥ इति माण्डूक्योपनिषदि प्रथमः खण्डः ॥
Now, the First Chapter:
Om is indeed this imperishable Word. Everything that is past, present and future is, indeed, the word Om. And whatever else that transcends three-fold time, that too is truly the word Om. All this is indeed Brahman. This Self is Brahman. This same Self has four quarters.
॥ अथ द्वितीयः खण्डः ॥ जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ॥ ३
स्वप्नस्थानोऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ॥ ४
यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत्सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक्चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ५
एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७
॥ इति माण्डूक्योपनिषदि द्वितीयः खण्डः ॥
Now the Second Section:
The waking state is the first quarter, characterized by seven limbs and nineteen mouths, and enjoying gross objects, and is Vaishvanara, whose expression is the syllable ‘AUM’, and who is all this universe.
The dream state is the second quarter, characterized by seven limbs and nineteen mouths, and enjoying subtle objects, and is Taijasa, whose expression is the syllable ‘AUM’, and who is all this universe. The state of deep sleep is the third quarter, where one becomes one with the One Self, beyond all relative experiences, the Blissful One and the Knower of all, whose expression is the syllable ‘AUM’, and who is all this universe.
This AUM is the Self, and That thou art.
॥ अथ तृतीयः खण्डः ॥
सोऽयमात्माऽध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥ ८
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्वाद्वाऽऽप्नोति ह वै सर्वान्कामानादिश्च भवति य एवं वेद ॥ ९
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद ॥ १०
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥ ११
॥ इति माण्डूक्योपनिषदि तृतीयः खण्डः ॥
This syllable “Om” is the entirety, the explanation of it is as follows: all that is past, present, and future is nothing but Om. And whatever else that transcends the three-fold time, also is Om.
All this is Brahman, the Atman. This Atman is fourfold, and the four divisions are represented by the syllables of Om.
The first division is known as the Vaisvanara who is conscious during the waking state, with seven limbs and nineteen mouths and who enjoys gross objects.
The second division is Taijasa, who is conscious of the dream state, with seven limbs and nineteen mouths and who enjoys subtle objects.
The third is Prajna, who is conscious of the deep sleep state, with the single sound of M, and who enjoys bliss.
This Om is the Self (Atman). He who knows thus enters the Self by the Self.
ॐ
भ॒द्रं कर्णे॑भिः शृणु॒याम॑ देवाः । भ॒द्रं प॑श्ये मा॒क्षभि॒र् यज॑त्राः ।
स्थि॒रैरङ्गै॑स् तुष्टु॒वांस॑स्त॒नूभिः॑ । व्यशे॑म दे॒वहि॑तं॒ यदायुः॑ ॥
स्व॒स्ति न॒ इन्द्रो॑ वृ॒द्धश्र॑वाः । स्व॒स्ति नः॑ पू॒षा वि॒श्ववे॑दाः ।
स्व॒स्ति न॒स्तार्क्ष्यो॒ अरि॑ष्टनेमिः । स्व॒स्ति नो॒ बृह॒स्पति॑र्दधातु ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
“Om, may we hear with our ears what is good,
May we see with our eyes what is good,
May we live with vitality and energy,
May we praise the divine, the source of all life.
May the divine guide us and bless us with wisdom,
May we be protected and nourished,
May we work together with enthusiasm and cooperation,
May our study and learning be enlightening and rewarding,
May we never hate or harm others,
May peace be with us, peace be with us, peace be with us.”
What are the Upanishads?
— the Upanishads were transmitted orally for centuries before they were written down, so their exact origins and authors are often unknown.
Here is a table of some of the major sections of the Upanishads, along with a brief description and their approximate date of composition:
| Section | Description | Date |
| Aitareya | Explores the nature of the self and its relationship with the universe | c. 750 BCE |
| Brihadaranyaka | Examines the nature of reality and the self | c. 750 BCE |
| Chandogya | Focuses on the relationship between the individual self and Brahman | c. 800-600 BCE |
| Isa | Discusses the concept of Brahman and the nature of the self | c. 600 BCE |
| Katha | Tells the story of a young boy who learns about the nature of the self and death | c. 500 BCE |
| Kena | Explores the concept of Brahman and its relationship with the gods | c. 600-500 BCE |
| Mundaka | Discusses the path to liberation and the nature of the self using Om / Aum | c. 500 BCE |
| Prashna | Examines the nature of the self and its relationship with the universe | c. 500 BCE |
| Svetasvatara | Explores the nature of Brahman and the path to liberation | c. 400-300 BCE |