A History of Indian Literature v1.c8.s6.73

v1.c8.s6.73

Finally, there is yet another kind of “prayers,” as we cannot help calling them, with which we meet already in the Yajurveda, and with which also, at later periods, much mischief was done. They are single syllables or words, which convey no meaning at all, or whose meaning has been lost, which are pronounced in the most solemn manner at certain places in the act of sacrifice, and are regarded as immensely sacred. There is, first of all, the sacrificial cry *svāhā*, which we usually translate by “hail,” with which every gift for the gods is thrown into the fire, while the cry *svadhā* is employed in the case of sacrificial gifts to the fathers. Other quite unintelligible ejaculations of the kind are *vaṣaṭ*, *veṭ*, *vāt*, but above all the most sacred syllable *om*. This syllable, originally nothing but an expression of assent,¹ was regarded by the Indians for thousands of years, and still to the present day is regarded, as inordinately sacred and full of mystical significance. In the Upaniṣads it is identified with Brahman, the world-soul, and recommended to the wise man as the highest subject of meditation. The Kaṭha-Upaniṣad (II, 16) says of it: "This syllable is indeed Brahman, this syllable is the Highest; for he who knows this syllable will have all his wishes, whatever they may be, fulfilled." To this syllable "*om*" are added the three "great words," namely *bhūr*, *bhuvaḥ*, *svar* (explained by the Indians as "earth, air, sky," which, however, is doubtful) of which it is said in an old text:¹ "This is indeed Brahman, this Truth, this Right; for without these there is no sacrifice."