Omkāra-upāsana

After introducing omkāra that represents brahman, which is the truth that naciketa desires to know, yamaraja continues with the omkāra-upāsana itself.

etaddhyevākṣaram brahma etaddhyevākṣaram param |

etaddhyevākṣaram jñātvā yo yadicchati tasya tat ||1.2.16||

This syllable is indeed the (saguna) brahman. This syllable alone is indeed the highest  (nirguna brahman). After meditating upon this very syllable, whatever one desires, he becomes that.

Even though naciketa is endowed with great qualifications for ātmā-jñānam, but this knowledge requires subtle intellect to understand. Therefore, yamaraja prescribes omkāra-upāsana in this mantra up to mantra 17th for the preparedness of the mind. This is a versatile upāsana, where omkāra can be seen as the symbol for meditation on saguna brahman - attributed brahman, as well as for understanding nirguna brahman - unattributed brahman.

etaddhyevākṣaram brahma - Om is a syllable as a symbol for saguna-brahman, as an indicator of saguna-brahman, just like seeing siva-lingga as śiva. In omkāra-upāsana, the syllable om is used as the support for meditation upon the attributed brahman, like hiranyagarbha with the result of attaining brahmaloka, etc.

Saguna-brahman (attributed brahman) can be seen in three-fold:

1.virāt - brahman is seen from the gross universe upādhi.

2.hiranyagarbha - brahman is seen from the subtle universe upādhi.

3.īśvara - brahman is seen from the causal / māyā upādhi.

When one chooses to practice omkāra-upāsana on attributed brahman through om syllable, he goes to brahmaloka after death and obtains brahma-jñānam from brahmaji and gains moksa. This moksa is called kramamukti - freedom from bondage by stages.

On the other hand, omkāra etaddhyevākṣaram param - as a syllable which reveals the nature of nirguna-brahman, gives the knowledge of brahman as myself. When one meditates upon nirguna-brahman through omkāra, gains concentration of the mind, and through understanding the meaning of omkāra, which is unattributed brahman, he will be free here and now. This is called sadhyomukti - freedom from bondage now and here.

etaddhyevākṣaram jñātvā - having meditated upon omkāra as saguna-brahman, yo yadicchati tasya tat - whatever attributes one desires from the object of meditation, one gets that. On the other hand, etaddhyevākṣaram jñātvā - having known my true nature is limitless brahman which is revealed by omkāra, yadicchati tasya tat - one gains limitlessness. Thus, omkāra is the support for both saguna-brahman and nirguna brahman, for one who wants to gain kramamukti or sadhyomukti, respectively.

etadālambanam śreṣṭham etadālambanam param |

etadālambanam jñātvā brahmaloke mahīyate ||1.2.17||

This Om is the best support. This Om is the support for the highest (saguna and nirguna brahman). Having understood this support, one is glorified in brahmaloka.

etadālambanam śreṣṭham - this omkāra is the most praised worthy support among others supports. Because etadālambanam param - this omkāra is the support to attain the highest nirguna-brahman, to own up my true nature, and also as the support to attain saguna-brahman. etadālambanam jñātvā - having meditated on this support, brahmaloke mahīyate - one is glorified in brahmaloka. On the other hand, etadālambanam jñātvā - having understood the meaning of omkāra, brahmaloke mahīyate - one is glorified as brahman himself.

After imparting omkāra-upāsana, yamaraja proceeds into the teaching on brahman being the nature of the self.

na jāyate mriyate vā vipaścit nāyam kutaścinna babhūva kaścit |

ajo nityaḥ śāśvato’yam purāṇo na hanyate hanyamāne śarīre ||1.2.18||

This all-knowing one is not born or dies. It is not born from something; it is not born as anything. This (ātmā) is birthless, deathless, not subject to modifications, and it is ancient. It is not killed when the body is killed.

na jāyate mriyate vā vipaścit - this all knowing one is not born or dies. Ātmā is called vipaścit - all-knowing, because ātmā has the nature of continuous consciousness as the subject, which illumines the entire manifestation. This continuous consciousness is not born or dies, because anything which has birth will die one day. By mentioning the absence of the first and last modification, in between modifications are as well negated. It meant to say that ātma is not this body, mind, and senses, where birth, modification and death are there. In the 12th mantra, ātma was explained as the one who stays in this body; this is adhyaropa - superimpose the location of ātmā, which is in the body. Then, in this mantra apāvada - negation of ātmā as body is done. By this method, śāstra is telling not to look for limitless brahman out there, away from myself. It is the self that resides in this body, but it is not the body. It is the very consciousness that is the very basis for this body and the entire world.

nāyam kutaścinna - ātmā is not born from any other cause, and babhūva kaścit - nothing is born of ātmā. Means there is no entity other than ātmā. Ātmā is ajo - birthless, nityaḥ - indestructible, śāśvataḥ - everlasting, thus free from decay. These adjectives are firmly negating the body, which has birth, modification and death as ātmā. Ātmā is purāṇaḥ - ancient, no new features can be added, and indeed new because it never becomes outdated, since it is always the whole, which can’t be improved upon. Therefore na hanyate hanyamāne śarīre - when the body, mind, and senses are afflicted, ātmā who remains in the body is not afflicted, just like when a pot is dented, the space obtained in the pot is not affected.