Om

Om, manifesting as this red panda humanoid is the original syllable, Om is that which is. Om is described in 12 verses: Harih Aum. Aum, the word, is all this. A clear explanation of it is (the following) : All that is past, present and future, verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum. [Mantra 1] All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2] The first quarter (Pada) is Vaisvanara whose sphere of activity is the waking state, who is conscious of the external world
of objects, who has seven limbs and nineteen mouths, and who enjoys the gross objects of the world. [Mantra 3] The second quarter (Pada) is Taijasa whose sphere of activity is the dream-state, who is conscious of the internal world
of objects, who has seven limbs and nineteen mouths and who enjoys the subtle objects of the mental world. [Mantra 4] That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he see any dream. The third
quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all (experiences) become unified or undifferentiated,
who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who
is the very gateway for the projection of consciousness into the other two planes of consciousness – the dream and the
waking. [Mantra 5] This is the Lord of all, this is the Knower of all, this is the inner Controller, this is the Source of all. And, this is that from
which all things originate and in which they finally dissolve themselves. [Mantra 6] It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7] The same Atman is again Aum from the point of view of the syllables. The Aum with parts is viewed from the stand-point
of its sounds or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U
and M. [Mantra 8] He who is Vaisvanara having for his sphere of activity the waking-state is “A” (अ), the first letter of Aum, on account of its
“all pervasiveness” or on account of “being the first” – these two are the common features in both. One who knows thus
surely attains the fulfillment of all his desires and becomes the first or the foremost among all. [Mantra 9] He who is Taijasa, having for his sphere of activity in the dream-state, is “U” ( उ ) the second letter of Aum ; on account of
“Superiority” or on account of “being in between the two.” He who knows thus heightens to a superior knowledge and
becomes equal to all and finds no one in his line of descendants who is not a knower of Brahman. [Mantra 10] Prajna, whose sphere of activity is the deep-sleep state, is “M” ( म ), the third letter of Aum, because, it is both the
“Measure” and also “that wherein all become one.” One who knows this identity of Prajna and “M” (म ) is able to know
the real nature of the things and beings, and also come to realise as being the Self of all. [Mantra 11] That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all
blissful and nondual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his Self in the
Supreme Self – the individual in the Total. [Mantra 12]