Om tat sat (Books)

Expressions researched:
"om tat sat"

BG Chapters 13 - 18

BG 17.23, Translation:

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.

These three words, oṁ tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead.

BG 17.23, Purport:

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.

Any work done should be done for oṁ tat sat, or for the Supreme Personality of Godhead.

BG 17.23, 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. These three words are taken from Vedic hymns. Oṁ ity etad brahmaṇo nediṣṭhaṁ nāma (Ṛg Veda) indicates the first goal. Then tat tvam asi (Chāndogya Upaniṣad 6.8.7) indicates the second goal. And sad eva saumya (Chāndogya Upaniṣad 6.2.1) indicates the third goal. Combined they become oṁ tat sat. Formerly when Brahmā, the first created living entity, performed sacrifices, he indicated by these three words the Supreme Personality of Godhead. Therefore the same principle has always been followed by disciplic succession. So this hymn has great significance. Bhagavad-gītā recommends, therefore, that any work done should be done for oṁ tat sat, or for the Supreme Personality of Godhead.

These supreme words oṁ tat sat are thus used in many ways to perfect all activities and make everything complete.

BG 17.26-27, Purport:

The words praśaste karmaṇi, or "prescribed duties," indicate that there are many activities prescribed in the Vedic literature which are purificatory processes, beginning from the time of conception up to the end of one's life. Such purificatory processes are adopted for the ultimate liberation of the living entity. In all such activities it is recommended that one vibrate oṁ tat sat. The words sad-bhāve and sādhu-bhāve indicate the transcendental situation. Acting in Kṛṣṇa consciousness is called sattva, and one who is fully conscious of the activities of Kṛṣṇa consciousness is called a sādhu. In the Śrīmad-Bhāgavatam (3.25.25) it is said that the transcendental subject matter becomes clear in the association of the devotees. The words used are satāṁ prasaṅgāt. Without good association, one cannot achieve transcendental knowledge. When initiating a person or offering the sacred thread, one vibrates the words oṁ tat sat. Similarly, in all kinds of performance of yajña the object is the Supreme, oṁ tat sat. The word tad-arthīyam further means offering service to anything which represents the Supreme, including such service as cooking and helping in the Lord's temple, or any other kind of work for broadcasting the glories of the Lord. These supreme words oṁ tat sat are thus used in many ways to perfect all activities and make everything complete.

All acts should be performed in conjunction with the Supreme Lord, represented by the words oṁ tat sat, which indicate Viṣṇu, the Supreme Person.

BG 18.1, Purport:

In the next six chapters, pure devotional service and its nature and activity were discussed. In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were described. It was concluded that all acts should be performed in conjunction with the Supreme Lord, represented by the words oṁ tat sat, which indicate Viṣṇu, the Supreme Person.

SB Canto 8

Oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ: the three words oṁ tat sat immediately invoke the Supreme Person.

SB 8.3.2, Purport:

Oṁkāra (praṇava) is the symbolic sound representation of the Supreme Personality of Godhead. Oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ: the three words oṁ tat sat immediately invoke the Supreme Person. Therefore Kṛṣṇa says that He is oṁkāra in all the Vedic mantras (praṇavaḥ sarva-vedeṣu). The Vedic mantras are pronounced beginning with oṁkāra to indicate immediately the Supreme Personality of Godhead. Śrīmad-Bhāgavatam, for example, begins with the words oṁ namo bhagavate vāsudevāya. There is no difference between the Supreme Personality of Godhead, Vāsudeva, and oṁkāra (praṇava). We should be careful to understand that oṁkāra does not indicate anything nirākāra, or formless. Indeed, this verse immediately says, oṁ namo bhagavate. Bhagavān is a person. Thus oṁkāra is the representation of the Supreme Person. Oṁkāra is not meant to be impersonal, as the Māyāvādī philosophers consider it to be. This is distinctly expressed here by the word puruṣāya. The supreme truth addressed by oṁkāra is puruṣa, the Supreme Person; He is not impersonal. Unless He is a person, how can He control the great, stalwart controllers of this universe?

The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (oṁ tat sat) are never temporary, although performed by the temporary body.

SB 8.19.40, Purport:

The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (oṁ tat sat) are never temporary, although performed by the temporary body. Indeed, such activities are everlasting. Therefore, the body should be properly cared for. Because the body is temporary, not permanent, one cannot expose the body to being devoured by a tiger or killed by an enemy. All precautions should be taken to protect the body.

Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth.

SB 8.19.41, Purport:

Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth. Oṁkāra is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane. One should not give everything to the beggars among the poor.

SB Canto 9

In Satya-yuga the only mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

SB 9.14.48, Purport:

In Satya-yuga the only mantra was oṁkāra (oṁ tat sat). The same name oṁkāra is manifest in the mantra Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Unless one is a brāhmaṇa, one cannot utter oṁkāra and get the desired result. But in Kali-yuga almost everyone is a śūdra, unfit for pronouncing the praṇava, oṁkāra. Therefore the śāstras have recommended the chanting of the Hare Kṛṣṇa mahā-mantra. Oṁkāra is a mantra, or mahā-mantra, and Hare Kṛṣṇa is also a mahā-mantra. The purpose of pronouncing oṁkāra is to address the Supreme Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya). And the purpose of chanting the Hare Kṛṣṇa mantra is the same. Hare: "O energy of the Lord!" Kṛṣṇa: "O Lord Kṛṣṇa!" Hare: "O energy of the Lord!" Rāma: "O Supreme Lord, O supreme enjoyer!" The only worshipable Lord is Hari, who is the goal of the Vedas (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). By worshiping the demigods, one worships the different parts of the Lord, just as one might water the branches and twigs of a tree. But worshiping Nārāyaṇa, the all-inclusive Supreme Personality of Godhead, is like pouring water on the root of the tree, thus supplying water to the trunk, branches, twigs, leaves and so on. In Satya-yuga people knew how to fulfill the necessities of life simply by worshiping Nārāyaṇa, the Supreme Personality of Godhead. The same purpose can be served in this age of Kali by the chanting of the Hare Kṛṣṇa mantra, as recommended in the Bhāgavatam.

CC Adi-lila

"From the beginning of creation, the three syllables oṁ tat sat have been used to indicate the Supreme Absolute Truth (Brahman). They were uttered by brāhmaṇas while chanting Vedic hymns and during sacrifices for the satisfaction of the Supreme."

CC Adi 7.128, Purport:

Similarly, the transcendental sound oṁ is further explained in the Bhagavad-gītā, Chapter Seventeen, verse twenty-three:

oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ

brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā

"From the beginning of creation, the three syllables oṁ tat sat have been used to indicate the Supreme Absolute Truth (Brahman). They were uttered by brāhmaṇas while chanting Vedic hymns and during sacrifices for the satisfaction of the Supreme."