Om, tat, sat (contd.)

We have dealt with the Pranava "Om" (AUM), albeit, briefly bringing  its meaning, purport and significance in creation and dissolution. The meditation on "Om' is of special significance to those who seek ultimate merger in Brahmn. The 'tat'  and the 'sat' aspects will betaken up further in the following:

  'Om' (aum) is indeed the manifest aspect of the 'sat'. The entire universe manifests from 'sat' (existence) manifest aspect of 'THAT' / 'tat' (''tyat') attributeless brahmn (niraakara parabrahmn). Thus, the entire secret of creation is hidden in this principle of Om tat sat! The term 'sat' is beyond words and cannot be explained. It is not the 'Truth' since the sada / truth comes out of asad (untruth). Both truth and untruth/ sat and asat lies dormant in 'tat' brahmn are experienced in saguna brahman in a state of transcendental meditation (turiya ateet prajnya samadhi) The experiencer and the experienced are vibrant at this state and this also ceases when the sadhaka enters ateet prajnya nirguna brahman! Nothing exists at this ultimate state.

   Hence, one must be careful as to realize what the spiritual seeker is seeking in his yogic trance. The ultimate reality is brahman. The sadhaka realizes that there is no perceiver and the perceived at the ultimate state of brahmn. It is all total merger in absolute silence, mahattanta shanta, silent but dynamic (not shunya); nirvana, shunya tattva are also a form of manifest form (Bhavanopanishad). Everything depends on 'bhavana' of the seeker.

   The 'tat' / brahmn aspect, thus, remains beyond the purview of all human experience; there is no experiencer at this state! The experience of the attained one, the Rishi, cannot be conveyed to anybody under any circumstance, except to his eldest son. This is explicitly stated in the following upanishad statement. 

    "A father may therefore tell that doctrine of Brahman to his eldest son to a worthy disciple.It must not be told to anyone else, even if he should offer one the whole sea-girt earth, full of treasure; for this doctrine is worth more an that, yea, it is worth more. [Sama Veda, Chandogya Upanishad III, XI - The Result of the Meditation on the Honey, 5]. Thereby, the Absolute Abstract subject of Brahman, the 'tyat' remains beyond our grasp; so also, the 'sat' aspect. 

   Bhagavan Shree Krishna is expounding the Absolute Brahman and refers this to Himself. He says, "I am nirakara parabrahman and neither the learned sages nor the Devatas ever know Me  as such; not even the sacred scriptures ever reveal My real nature!" Om tat sat.