The meaning of "Om Tat Sat"

The words "Om Tat Sat" are very important in Vedic literature. In short, Om tat sat means "Absolute Truth is Eternal". However, just like other Vedic mantras, it has a very deep meaning.

The words "Om Tat Sat" are very important in Vedic literature. In short, Om tat sat means "Absolute Truth is Eternal". However, just like other Vedic mantras, it has a very deep meaning.

In the Bhagavad-gita 17.23, Krsna explains: "From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme."

Om tat sat is a triple name of the Lord, just like the syllable Om is. Since Om tat sat is a holy name, it is non-different from the Lord. We can see that in the first part of his purport, Prabhupada explains it in this direction:

"It has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme – oṁ tat sat, the Supreme Personality of Godhead, the eternal – they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, oṁ tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word oṁ is always found."

The words Om tat sat are also uttered together with other names of the Lord, as well as with different Vedic mantras. This point is also mentioned by Prabhupada in his purport: "The three words oṁ tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., oṁ tad viṣṇoḥ. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, oṁ is added. This is the indication of Vedic literature."

Yet another meaning is that Om tat sat indicates three different mantras that explain the goal of life.

The first goal is indicated by the mantra: Oṁ ity etad brahmaṇo nediṣṭhaṁ nāma

This first mantra explains the nature of the absolute truth and points to the holy names being non-different from the Lord. The word "nediṣṭhaṁ" means firmly established, irrevocably. What is established? Oṁ. As what? brahmaṇo nāma, the holy name of the Lord. The syllable Oṁ is firmly established as the holy name of the Lord, they are non-different. When we utter the holy names, the Lord becomes personally present. This hints at the chanting of the holy names being the process of self-realization for all ages.

Often we have the impression that hearing and chanting is the process for Kali-yuga, and people in other eras were following other processes, but this is actually not true. In Satya-yuga, hearing and chanting were performed by pronouncing the sacred syllable Om while meditating. During Treta-yuga, hearing and chanting were done by the recitation of mantras during fire sacrifices, starting with the syllable Oṁ, and in Dvapara-yuga by reciting mantras containing the names of the Lord during deity worship. The process is thus the same for all ages, just the external format changes. The chanting of the holy names is what connects us with the Lord. Without being engaged in the process of hearing and chanting, there is no possibility of perfection. "Om, this is the firmly established name of the Lord."

The second goal is indicated by the mantra: tat tvam asi

This is a famous mantra from the Chāndogya Upaniṣad that explains the eternal nature of the soul as part and parcel of the Lord, simultaneously equal and different from him.

This mantra is interpreted by Mayavadis as "you are that", meaning that the soul is one with Brahman, but this is an incorrect interpretation. In reality, tat tvam asi indicates similarity. For example, if I say "you are like him", pointing to another person, it indicates that although different individuals, you two share similar qualities or characteristics. The soul is the same as the Lord in terms of quality, since both share the same imperishable spiritual nature, but is different in terms of quantity. The correct translation is "you are like that", indicating that we are like the Lord, although eternally separated as different individuals.

This mantra is mentioned in the Chāndogya Upaniṣad in the context of the teachings of Uddālaka to his son Śvetaketu, describing the nature of the Supreme Lord.

Uddālaka asks his son to take the fruit of a banyan tree, cut it up, take a single seed, and cut it in half. Śvetaketu cut the minute seed, but can't see anything inside of it. Uddālaka then explains that the essence of a whole banyan rests, unseen, inside that seed. Similarly, the Lord is the essence of this whole world.

He then tells him to dissolve a chunk of salt into water. He tells the boy to take sips from every corner and from the center. From any part, it tastes the same: salty. He then tells him to throw the salty water on top of a rock and let it dry. The next day, he shows how salt has been deposited on top of the rock. The salt had not disappeared into the water: it was always there, unseen. Similarly, as he explains, the Lord is everywhere and permeates everything, although we can't see Him.

He then explains how a blindfolded person brought to a distant, unknown place can't find his way home by himself, but if he is freed from the blindfold and instructed on the right direction to take, he can reach his home by going from village to village on the way. Similarly, one who has a spiritual master may still have to stay for some more time in this material world as he matures spiritually and the results of his past karma are destroyed, but his success is guaranteed. When a person dies, the connection with the body is severed and one's material identity is forgotten. One does not remember his relatives and friends anymore. Therefore, there is no need to care much about the superficial connection with the body.

Tat means "that", tvam means "you". The word "asi" is often translated as "are", but in reality, asi indicates the verb to be in the second person of the singular. It indicates identity or similarity, but the usage is complex. One may identify with an actor or politician, but this does not mean he becomes him. Similarly, one can be like someone else in the sense of having similar inclinations or qualities, without merging with the other person. I can be like my father, but this does not mean we are the same person, and the fact we are all human beings doesn't imply we are all one. Just like the word "are" in English, the word "asi" in Sanskrit more often than not indicates similarity or identification, and not physically merging or dissolving into something or someone.

Both the Supreme Brahman and the soul are described as eternal and immutable. The Supreme Brahman is not a piece of clay that can be cut and merged back, nor is it an impotent mass of energy that falls prey to a superior force called Maya. This is directly indicated by Krsna in the Bhagavad-gita: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."

We are eternal parts and parcels of Krsna, the eternal servitors of the Lord. However, because we are very small, we have the tendency to fall into material illusion. Krsna refers to the material energy as "daivī" indicating that He has multiple potencies and that these potencies are spiritual. The words "mama māyā" (my energy) and "mām eva ye prapadyante, māyām etām taranti te" (those who have surrendered unto Me can easily cross beyond it) indicate that Maya is completely under Krsna's control. Not only is there no possibility of Him falling into illusion, but He has also the power to give release to any soul who so desires. By surrendering to the Lord, we can easily become free, by His mercy.

In this way, tat tvam asi explains the eternal nature of the soul as the servitor of the Lord, equal in quality but different in quantity.

Finally, the third goal is indicated by the mantra: sad eva saumya

These are the first three words of another mantra from the Chāndogya Upaniṣad (6.2.1), which, in the context of the previous two mantras, indicates the ultimate goal of life: Pure devotional service to the Lord, free from material contamination. It can be translated as "Indeed, this is the ultimate reality, the eternal principle, O gentle one".

The Lord is transcendental, completely free from the illusion and contamination of this material world. Although we are currently out of touch with the transcendental reality, blinded by our association with matter, we can easily get in touch with the Lord by chanting His holy names, which are the means for achieving all perfection. Who are we? We are eternal souls, parts and parcels of the Lord, and eternally connected to Him in a bond of love. We are also transcendental, just like the Lord, but somehow or other we have fallen into this ocean of birth and death. The Lord however is the master of the material energy and He can free us very easily when we surrender to Him. This process of surrender, reviving our eternal position of love and service to the Lord, is the ultimate goal of life.

In this way, we have:

Oṁ (Oṁ ity etad brahmaṇo nediṣṭhaṁ nāma): Describes the Lord and His holy name.

tat (tat tvam asi): Describes the eternal nature of the soul as an eternal servant of the Lord

sat (sad eva saumya): Describes pure devotional service as the ultimate goal and ultimate perfection.

Combined they become Oṁ tat sat.