Short Answer
Pranava Vidya is the Upanishadic science of meditation on the sacred syllable Om (Pranava) as both a symbol and manifestation of Brahman, the ultimate reality. The term “Pranava” means “that which causes all the pranas to prostrate themselves before and get merged in the Paramatman”—the controller and infuser of life force . The Mandukya Upanishad, though consisting of only twelve verses, is a complete treatise on Om, relating its three components—A, U, and M—to the entire range of human consciousness, from waking to the supreme state of turiya . When you chant Om, you are not just making a sound; you are aligning your individual consciousness with the cosmic vibration from which the universe has emanated.
In one line: Pranava Vidya is the meditation on Om that leads you from the sound of the mantra to the silent experience of Brahman.
Key points
- Pranava means the syllable Om—the controller and infuser of life force (prana).
- The Mandukya Upanishad divides Om into three matras (A, U, M) corresponding to waking, dream, and deep sleep states.
- Turiya, the fourth state, is the soundless aspect of Om—Brahman itself.
- The Bhagavad Gita declares Om as the supreme goal and the imperishable Brahman.
- Patanjali’s Yoga Sutras prescribe japa of Om as the direct means for removing obstacles and turning consciousness inward.
Part 1: What Is Pranava? The Meaning of the Sacred Syllable
The term “Pranava” comes from the Sanskrit root “pranu,” which means “to reverberate” or “to make a sound” . But the deeper meaning is given in the Atharvashikha Upanishad: “That which causes all the pranas to prostrate themselves before and get merged in the Paramatman, so as to attain identity with Him, is for that reason known as the Pranava” .
In the yoga tradition, Pranava means both “controller of life force” (prana) and “life-giver” (infuser of prana) . Om is called the Shabda Brahman—God as Sound/Vibration. According to yoga theory, the universe has emanated from this primal movement in God. By following the thread of Om back in meditation to more and more subtle levels of awareness, the yogi regains union with Brahman .
Om is the bija (seed) of all mantras. Within a seed is the potentiality of manifestation, and Om was the sound of the initial spandana (vibration) out of which the whole cosmos was manifested . The Rig Veda, where Om was first mentioned, declares that Om is the symbol of the cosmos. The whole cosmos is time, space, and matter—everything is just Om .
The following table contrasts the different names for the sacred syllable:
| Name | Used By | Meaning |
|---|---|---|
| Om | General | The sacred syllable, the sound of Brahman |
| Pranava | Followers of Rig Veda | Controller and infuser of life force |
| Udgitha | Followers of Sama Veda | The sacred chant portion of the Sama Veda |
Part 2: The Mandukya Upanishad – A Complete Science of Om
The Mandukya Upanishad, though it consists of only twelve verses, is a complete treatise on Om . It relates the individual matras (component sounds) A, U, and M with the entire range of human consciousness, beginning from the waking state and ending with the supreme, absolute state of turiya, where all objective relations and perceptions of duality are completely negated .
The following table shows the correspondence between the syllables of Om and the states of consciousness:
| State of Consciousness | Individual (Microcosmic) | Cosmic (Macrocosmic) | Letter of OM |
|---|---|---|---|
| Waking (Jagrat) | Vishva | Virat | A |
| Dream (Svapna) | Taijasa | Hiranyagarbha | U |
| Sleep (Sushupti) | Prajna | Ishvara | M |
| Superconscious (Turiya) | The transcendental Self | Brahman-Atman | Soundless aspect of Om |
The ‘A’ Matra (Waking State): ‘A’ is associated with the waking state because it is “both all pervasive and has a beginning” . From the waking state, all knowledge of other states comes. ‘A’ is the first letter of the alphabet and is all pervasive because no sound can be produced without opening the mouth. The first sound produced on opening the mouth is ‘A’ .
The ‘U’ Matra (Dream State): ‘U’ is associated with the dream state, as dream is between waking and deep sleep, just as ‘U’ is between ‘A’ and ‘M’ .
The ‘M’ Matra (Deep Sleep State): Waking and dream both merge into sleep, and so ‘A’ and ‘U’ merge into ‘M’, symbolizing merging into oneself. This state is identified with Ishvara, the Lord of all; for just as Ishvara is the creator of the whole universe, from consciousness in deep sleep springs all the phenomena of waking and dream states .
Turiya (The Fourth): Turiya is not a ‘state’ like the others, since it is present in all the states and is actually the whole of reality, pure consciousness in itself . The final verse of the Mandukya reads: “The syllable Om in its partless (i.e., soundless) aspect is the fourth state (turiya)—transcendental, devoid of phenomenal existence, supremely blissful and non-dual. Thus the syllable Om is verily the Self (atman). He who knows this, merges his self in the Self” .
Part 3: The Bhagavad Gita – Om as the Supreme Goal
The Bhagavad Gita affirms the importance of Om in the highest terms. Krishna declares: “I am the syllable Om” (Gita 7:8), and also says the same in 9:17 (“I am…the sacred monosyllable”) and 10:25 (“Among words I am the monosyllable Om”) .
The Gita prescribes the practice of uttering Om in meditation for attaining the Supreme Goal:
“Engaged in the practice of concentration… uttering the monosyllable Om—the Brahman—remembering Me always, he…attains to the supreme goal.” (Gita 6:13; 8:12-14)
The Gita describes the imperishable goal: “The Supreme Being which is symbolised by the sacred monosyllable Om or the Pranava is the highest step or the supreme goal of man” .
Shankara’s commentary on the Gita (8.12 introduction) summarizes the Upanishadic references to Om as a means to liberation . He further explains in his commentary on the Chandogya Upanishad that Om is an intimate name of the highest Self. The highest Self is pleased when this syllable is employed, just as people are pleased when their favourite name is uttered. Thereby, the syllable also becomes a symbol of the highest Self, like an image .
Part 4: The Upanishadic Foundation – Om in the Principal Upanishads
The Upanishads are full of references to Om and meditation on Om. Below is a small sampling:
| Upanishad | Teaching on Om |
|---|---|
| Taittiriya Upanishad | “He who utters Om with the intention ‘I shall attain Brahman’ does verily attain Brahman” |
| Mandukya Upanishad | “The Self is of the nature of the Syllable Om…Meditate on Om as the Self” |
| Atharvashikha Upanishad | “Om is the Supreme Brahman. Meditation on Om should be resorted to by seekers after liberation” |
| Svetasvatara Upanishad | “God is the Syllable Om, out of Him proceeds the Supreme Knowledge” |
| Brihadaranyaka Upanishad | “Om is Brahman, the Primeval Being” |
| Chandogya Upanishad | “One should meditate on this Syllable [Om]” |
| Mundaka Upanishad | “The Syllable Om is the bow: one’s self, indeed, is the arrow. Brahman is spoken of as the target” |
The Chandogya Upanishad opens with the instruction: Om iti etad aksaram udgitham upasita—”One should meditate on this Syllable [Om]” .
The Prashna Upanishad asks: “What world does he who meditates on Aum until the end of his life, win by That? If he meditates on the Supreme Being with the syllable Aum, he becomes one with the Light, he is led to the world of Brahman” .
Part 5: The Yoga Sutras – Japa of Om as the Path
Patanjali’s Yoga Sutras, the most ancient and authoritative text on Yoga, outlines the purpose and process of Pranava meditation:
“Ishwara [God] is a particular Purusha [Spirit] Who is untouched by the afflictions of life, actions, and the results and impressions produced by these actions. In Him is the highest limit of omniscience. Being unconditioned by time He is teacher even of the ancients. His designator is the Pranava [Om]. Its Japa and bhavanam is the way. From it result the disappearance of obstacles and the turning inward of consciousness.” (Yoga Sutras 1:24-32)
The obstacles that are removed include disease, languor, doubt, carelessness, laziness, worldly-mindedness, delusion, non-achievement of a stage, and instability. The symptoms of a distracted mind—mental pain, despair, nervousness, and agitation—are also removed through the constant practice of the japa and contemplation of Om .
Part 6: The Physical Practice – Chanting Om for Inner Transformation
The chanting of Om can be approached as a physical and spiritual practice:
The Vibration of ‘A’: ‘A’ is produced as a pure, open column of air rising from the abdomen and issuing unobstructed through the mouth.
The Vibration of ‘U’: ‘U’ raises the sound to the back of the throat.
The Vibration of ‘M’: The nasalized ‘M’, intoned with lips closed, carries the vibrations upwards and inwards to stimulate sahasrara chakra.
The State of Turiya: The state of turiya is experienced after the physical sound is terminated, but before the next inhalation, in that period of suspension of the breath. In this way, the chanting of long, drawn out ‘A—U—M’ with concentration on the source of each sound element can carry one through the different states of consciousness into the silence of the final kumbhaka .
Common Questions
1. What is Pranava Vidya?
Pranava Vidya is the Upanishadic science of meditation on Om as the symbol of Brahman. “Pranava” means “controller of life force” and “Om” is the sound of the initial vibration out of which the cosmos was manifested.
2. Why is Om called the Pranava?
Om is called the Pranava because it causes all the pranas to prostrate themselves before and get merged in the Paramatman. It is both the controller of life force and the infuser of prana .
3. How does the Mandukya Upanishad explain Om?
The Mandukya Upanishad relates the three matras A, U, and M to the waking, dream, and deep sleep states, and the soundless aspect of Om to turiya—pure consciousness itself .
4. Is Om a symbol of Brahman or Brahman itself?
Om is both. As Shankara explains, Om is an intimate name of the highest Self and a symbol for meditation. It serves as an aid for realizing the Supreme Self, but it is not separate from Brahman—it is the sound manifestation of Brahman .
5. How can I practice Pranava Vidya?
Chant Om with concentration on the three parts—’A’ from the abdomen, ‘U’ from the throat, and ‘M’ closed at the lips. Then rest in the silence after the sound ends. That silence is the experience of turiya .
Summary
Pranava Vidya is the complete science of Om, the sacred syllable that symbolizes and embodies Brahman. The Mandukya Upanishad provides the foundation, relating A, U, and M to the waking, dream, and deep sleep states, and the soundless aspect of Om to the fourth state—turiya. The Bhagavad Gita declares Om as the supreme goal of man. The Yoga Sutras prescribe the repetition and contemplation of Om as the direct means for removing obstacles and turning consciousness inward. The Upanishads across traditions affirm that Om is the key to liberation—the bow, the arrow, and the target. The practice of chanting Om, with awareness of its three parts and the silence that follows, is a complete spiritual path. The next time you chant Om, remember the teaching. ‘A’ is the waking state, ‘U’ is the dream, ‘M’ is deep sleep, and the silence after is the Self. You are not just chanting a sound. You are the sound. You are the silence. That is the teaching of Pranava Vidya. That is liberation.
Om Shanti Shanti Shanti
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