Hindus should emerge from the illusory web of scriptures, abandon the study of numerous scriptures, and hold onto one scripture, which is the Pranava Mantra or Omkar. The apparent contradictions among many scriptures become an obstacle to the unity of Sanatan-Hindu society. Hindu scriptures state that the root of dharma is the Veda, the root of the Veda is Gayatri, and the root of Gayatri is the Pranava Mantra or Omkar. Tantra, Purana, Agama, Smriti, Sutra, Samhita, or folk opinions—none of these contradict this statement. Therefore, instead of wasting effort to reconcile all apparent contradictions, it is appropriate to accept this Pranava Mantra, i.e., Omkar, as the sole means of sustenance. There is no alternative for Hindus other than the ardent practice of this mantra. Because to bring the Hindu nation under one umbrella, there is no alternative to this Omkar. In every path—Shaiva, Shakta, Vaishnava—this Omkar or Pranava Mantra is regarded as the root and primordial mantra. The name “Om” or Pranava is the indicator and primary name of Ishvara. All other names of Ishvara are secondary.
The primary goal of sadhana is to attain the state of consciousness by freeing oneself from the state of inertia. For this purpose, the Veda and the Rishis have prescribed the practice of Omkar (“Om”) as the supreme method.
“Om” this word denotes Brahman, the highest name of Parameshvara. Here, the three letters a, u, m combine to form one “Om”; from this single name, many names of Parameshvara are indicated. The a-kara reveals the Virat, Agni, and the universe; u-kara reveals Hiranyagarbha, Vayu, Taijasa; and m-kara reveals Ishvara, Aditya, Prajna, etc., conveying the attributes of the Supreme Self.
A mantra from the Yajurveda clearly elucidates this concept:
Om kham brahma
——[Yajurveda 40/17]
Here, “Om” is the protector, “kham” is like the all-encompassing space, and “brahma” is the greatest and most magnificent entity—these three words together convey the same form of Parameshvara.
This mantra also holds special importance at the time of death:
Vayuranilamamrtamathedam bhasmantam shariram.
Otam kratu smara klibe smara kritam smara..
——[Yajurveda 40/15]
Translation: O karma-performing soul, at the moment of leaving the body, remember the name of the Supreme Self “Om”. Attain the immortal form of the Supreme Self along with the spiritual and divine vital forces. Then let this material body turn to ashes.
The Upanishads also mention Omkar as the supreme means. The Kathopanishad states:
Sarve veda yat padamamanti tapamsi sarvani cha yadanti.
Yadicchanto brahmacharya charanti tatte padam samgrahena bravimi—omityetat..
——[Kath-1/2/15]
This “Om” is that supreme state, which the Vedas indicate through everything, all austerities pursue, and yogis seek through brahmacharya. The next mantra states:
Etadvy evaksharam brahma etadvy evaksharam param.
Etadvy evaksharam jnatva yo yadicchati tasya tat.
——[Kath-1/2/16]
This means, this “Om” is the indestructible, supreme, and ultimate syllable Brahman; by knowing this syllable, one attains whatever one desires. And its supremacy is further explained:
Etadalasvanam shreshtham etadalasvanam param.
Etadalasvanam jnatva brahmaloke mahiyate.
——[Kath-1/2/17]
This statement says that among all means of Brahma-knowledge, the sound of Omkar is the most excellent and supreme; by knowing it, one attains elevation in the world of Brahman.
The Mundaka Upanishad brings out this idea in another mantra:
Omiti evam dhyayatha atmanam
——[Mundak Up: 2/2/6]
Meaning: Meditate on the Supreme Self taking refuge in the word “Om”. Here it becomes clear that Om is not just for utterance but the root seed for meditation as well.
In the Yoga Darshana, Patanjali speaks of “Om” as the name of Ishvara:
Tasya vachakah pranavah
——[Yoga-Sutra 1/27]
Meaning: The denoting name of Ishvara is “Om” or Pranava. The following sutra states:
Tajjapastadartha bhavanam
[Yoga-Sutra 1/28]
——Here it is said that one should chant the word Om and contemplate on the qualities of Ishvara, such as protection and sustenance indicated by this name. In this way, the mind becomes focused, and the path to attaining Ishvara becomes smooth.
In the Gita, Yogeshvara Shri Krishna beautifully explains this concept:
Om ity ekaksharam brahma vyaharan mam anusmaran.
Yah prayati tyajan deham sa yati paramam gatim..
——[Gita 8/13]
Translation: The person who, while chanting “Om” the one-syllable Brahman and remembering Me, leaves the body at the time of death, attains the supreme state. Thus, by pure-mindedly renouncing all attachments and worshiping Omkar, attainment of Brahman is possible; there is no room for doubt in this matter.
The realization of the Supreme Self occurs again through meditation on Omkar. A mantra from Yajurveda 31/18 states that by knowing Him, death can be transcended; there is no other means to attain this supreme state. The Taittiriya Upanishad states:
Yashchandasaamrishabho vishvarupah chhandobhyoadhyamritat sambabhuv.
Sa mendro medhaya sprinotu. amritasya deva dharano bhuyasam.
Shariram me vicharshanam. jivva me madhumattama.
Karnabhyam bhuri vishravam. brahmanah keshasi medhaya pihitah shrutam me gopaya.
Avahanti vitanvana
——[Taittiriya Up: 1/4/1]
Here, Omkar is described as “the foremost among the Vedas, of universal form, and connected with the nectar of immortality”; blessings for intellect, body, tongue, ears, and knowledge gained through hearing are sought from this Omkar-form Parameshvara.
In summary, various scriptures of Hindu dharma—Veda, Upanishads, Yoga Shastra, and Bhagavad Gita—recognize the Pranava Mantra or Omkar alone as the symbol of supreme Brahman and the highest path of sadhana. Through its letters a, u, m, the mysteries of creation, sustenance, and dissolution of the universe are revealed, and the journey from inertia to consciousness becomes possible. By relying on Omkar as the root of all sects—Shaiva, Shakta, Vaishnava—despite apparent scriptural contradictions, the Hindu nation can come under one umbrella. Through its japa, meditation, and remembrance, supreme attainment is possible even at the time of death, which is the ultimate goal of all austerities and brahmacharya. The ardent practice of this single mantra is the true root mantra of Hindutva.
Therefore, it is incumbent upon every member of Sanatan society to renounce pluralism, take sole refuge in Omkar, and advance on the path of ultimate liberation and unity. This is the unbreakable foundation of Hindutva, the solution to all conflicts, and the supreme means to attain the Supreme Self.
