To this question, Rishi Pippalada had said Satyakama that Aum is a syllable of both the lower and the higher Brahmana, the conditioned and the unconditioned and the finite and the infinite. According to the Rishi those who are meditating upon Aum are actually meditating on the fourth plane of consciousness or on the Self that is Eternal and Infinite. Thus it can be said that Aum not only has the imposition of the finite world but also has the representation of the Infinite world. The Rishi in his discussion had also said that the result of meditation of Aum also depends on the Bhavana or the thought processes which a devotee maintains during meditation. He had said that if an individual merely meditates upon the significance of the three letters A, U and M, then he will be able to attain only the finite world. On the contrary when an individual meditates upon Aum as the Supreme Eternal Factor, he will be in a position to attain the Supreme within himself.
The Guru in this section had said that when an individual meditates on one mantra of Aum that is A, he will soon come back to the world more enlightened and will also posses a desire for more spirituality. His personality will be endowed with the virtues of celibacy, austerity and faith.
The Master had said that when an individual meditates upon Aum with the help of two matras he gets united with the mind after his death and is led to the lunar world. After having enjoyed the lunar world he is again led back.
In the next stage, the Guru had said that when an individual meditates on Aum with the help of all the three matras he gets united with the Sun. As an individual gets united with the Sun he is freed from all his sins and he is led to the Creator and from then the individual realises that the Supreme Purusha resides within his own heart. The Master had said that the ego-centre of such a great devotee passes beyond and reaches the Total Mind or the Hiranyagarbha. From this state the devotee gets illuminated with his Conscious Principle and consequently gets merged with the Total Reality. Rather it can be explained that this merging with the Total Reality is synonymous with liberation or Karma mukti.
The Rishi had also said that when an individual meditates separately or individually upon the three syllables that is A, U and M, it is natural that he will separately concentrate on all the three states that is the waking state, the dream state and the deep sleep state and the fruits of such a meditation can only be finite and mortal.
On the other hand when the word Aum is strung together and chanted in a rhythmic manner, the effects are more concrete for a mediator. The Guru had said that one who meditates upon Aum with absolute sincerity, austerity, faith and regularity he is certain to merge himself with the divine and in the process experience the True Self or the Life Factor within himself.
According to the Guru, one who is able to realise that vital factor that illuminates the state of waking, dream and deep sleep but at the same time remains unaffected by all the happenings is able to understand the unity that lies between all diversity. In fact the Master believes that to become aware of the Infinite Reality into which all plurality dissolves is to transcend all possibilities of agitation.
In this section of the Prashnopanisad the Rishi had also mentioned that one who is able to realise the changeless, eternal factor or the illuminator is beyond any kind of physical, mental and intellectual agitation. In the opinion of the Guru when an individual has realised the True Self he does not react to the outside world as he did before because his inner self has permanently become serene and peaceful.
Towards the end of this section the Rishi had said to his disciple that one who is able to realise the Aurii completely is able to attain a mastery of freedom. He gains control on the mortal world, the world of the Creator because all of them exist in the Supreme Consciousness. One who is knowledgeable of the Aurii not only becomes the controller but at the same he himself becomes the Consciousness and gains knowledge which is beyond this ephemeral world. At the end the guru concludes by saying that the Brahman is the uncaused yet the cause of all the plurality that exists in the world and it is the Brahman who is the Supreme.