3. The Holy syllable पबित्रं It is held as the most holy syllable being an appellation of the Most High, and must not be uttered in unholiness even by the holy orders of men: so says the Katha Up;—“This is the most holy syllable, this the supreme syllable, whosoever knoweth this syllable getteth whatever he desireth.” (Cowell’s Maitrí Upanishad. Ch. VI. S. 4) note.
4. The Mystic Syllable गुह्यं This is styled the mystic syllable because the most recondite and abstruse doctrines of Brahmanical theism are hidden under its symbolical garb, and form the foundation of those wonderful structures of the mystic poetry and philosophy of nations, which have been beautifully illustrated by Sir W. Jones in his “Mystic Poetry of the Hindus, Persians, and Greeks.” It was this mysticism which invited a Pythagoras of old to India. Manu says;—“He knows the Veda, who distinctly knows the mystic sense of this word.” Chap XI. 266.
These senses are recommended to be deeply studied by the Upanishads themselves, saying;—“The om is a subject of deep study” (Web. p. 163), and forms of itself “as another triple Veda.” (Manu XI. 265). It is enjoined to be carefully kept in secrecy by the Tantras and Smritis.
तत्त्वमेतन्महा गुह्यं गायत्र्याः कुक्षिरुच्यते ।
तदेन्महामन्त्रं गोप्यं गोप्यं हि यत्नतः ॥
5. The Mysterious syllable गूढ़ाक्षर Om again as a symbol of the eternal position of things प्रकृतिः कुण्डालाकारा, presents to us a mysterious round of the mystic dance of myriads of spheres, emitting an inaudible sound reaching beyond its utmost limit to the unknown One who sitteth above the circumference of its visible horizon; or as the sacred writer expresses it; “He that sitteth on the circle of the earth.” Isaiah. Chap. X. 1. The Tantra speaks of its encompassing the world; ब्यापकत्वादि तत्त्वाच बिन्दुस्तेनैब कथ्यते, अनुस्वारस्वरूपासा बिन्दुरुपाचिदाकृतिः । गायत्रीतन्त्रं ।
6. The sphere of sound नादबिन्दुः That om contains within it the whole sphere of sounds (नाद) is beautifully illustrated in twenty slokas or stanzas in an Upanishad of that name the नादबिन्दूपनिषद् । (Weber, p. 165). It shows how the eternal sound om emitted by Brahma pervaded throughout the Universe, and the manner in which all other sounds are propelled by continual vibrations of air like curves upon the surface of water (बीचितरङ्गन्यायेन) to the auditory of the other. The Vindu is a Mudrá in Tantra ब्यपकत्त्वाद्बिन्दुमुक्तं । कुण्डलिनी स्वार सर्ब्ब ब्यापिनी । Compare the Pythagorean music of the spheres.
7. The Focus of light तेजो बिन्दुः । The Tejovindu Upanishad describes Om as the source and focus of light in fourteen slokas, and the empyrean above it as the abode of pure ineffable light (परं ज्योतिः) of God that illumines the other spheres. (Web. p. 165). This light is viewed in the orb of the sun and in fire by their worshippers. Compare Milton’s hymn to light; “Hail holy light” &c.
8. The spot of immortality अमृत बिन्दुः Again Om is termed the reservoir of immortality or endless life in the Amritavindu Upanishad which describes it in thirty stanzas, to be the eternal fountain of the infinity of lives that fills all animated nature, and is drawn back to it. Its circumference extends to the regions of light and life, and beyond it is the region of death and darkness. “In this word there is light and life” (John 1) ॐज्योतिश्च प्राणश्च । इति तत्र ६ । ४ see Weber’s A. S. Lit. pp. 69, 154, 165.
9. The centre of Meditation ध्यान बिन्दुः Therefore Om is called the centre of meditation in the Dhyánavindu Upanishad of twenty one stanzas, which direct the concentration of our thoughts to that centre for the attainment of perpetual light and life which flow from it. (Weber p. 165). The Tantra takes a चक्र or मुद्रा and the Buddhist a chink in the wall to fix the sight in meditation.