[paragraph continues] (A), the first amśa (part) of praṇava (Om) becomes absorbed. Anṭariksha, yajurveḍa, vāyu, bhuvaḥ and Vishṇu, the Janārḍana—all these (are absorbed) when Ukāra (U), the second amśa of praṇava becomes absorbed. Ḍyur, sun, sāmaveḍa, suvaḥ and Maheśvara—all these (are absorbed) when Makāra (M), the third amśa of praṇava becomes absorbed. Akāra is of (pīṭa) yellow colour and is said to be of rajoguṇa; Ukāra is of white colour and of saṭṭvaguṇa; Makāra is of dark colour and of ṭamoguṇa. He who does not know Omkāra as having eight aṅgas (parts), four pāḍas (feet), three sṭhānas (seats) and five ḍevaṭās (presiding deities) is not a Brāhmaṇa. Praṇava is the bow. Āṭmā is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all karmas return (from him, viz., do not affect him). The Veḍas have Omkāra as their cause. The swaras (sounds) have Omkāra as their cause. The three worlds with (all) the locomotive and the fixed (ones in them) have Omkāra as their cause. The short (accent of Om) burns all sins, the long one is decayless and the bestower of prosperity. United with arḍhamāṭrā (half-metre of Om), the praṇava becomes the bestower of salvation. That man is the knower of the Veḍas who knows that the end (viz., arḍhamāṭrā) of praṇava should be worshipped (or recited) as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell. One should contemplate upon Omkāra as Īśvara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. Taking in vāyu through the left nostril and filling the stomach with it, one should contemplate upon Omkāra as being in the middle of the body and as surrounded by circling flames. Brahma is said to be inspiration; Vishṇu is said to be cessation (of breath), and Ruḍra is said to be expiration. These are the ḍevaṭās of prāṇāyāma. Having made Āṭmā as the (lower) araṇi (sacrificial wood) and praṇava as the upper araṇi, one should see the God in secret through the practice of churning which is ḍhyāna. One should practise restraint of breath as much as it lies in his power along with (the uttering of)

[paragraph continues] Omkāra sound, until it ceases completely. Those who look upon Om as of the form of Hamsa staying in all, shining like crores of suns, being alone, staying in gamāgama (ever going and coming) and being devoid of motion—at last such persons are freed from sin. That manas which is the author of the actions (viz.), creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vishṇu.