When a person is slain openly, whether by day or by night, and never glimpses his killer, his life is truly ended; he does not linger among the living. Likewise, if a man, at the close of a dream, finds himself entering fire or is unable to remember his own thoughts, it signals the end of his life. Should he see himself clothed in white, black, or red garments within a dream, it is a sign that death draws near. When such omens arise in the body and the destined time has come, the wise are urged to let go of sorrow and despair, remaining calm and indifferent to what is to come. At such a moment, the seeker should go forth toward the east or north, finding a pure, level, steadfast, and secluded place, free from living creatures. There, facing north or east, serene and composed, he should sit in the svastika posture and reverently salute Maheśvara, the great Lord. He should keep his body, head, and neck straight, not glancing about, steady and unmoving—like a lamp in a windless place, unwavering and bright. In a spot that slopes gently toward the east or north, the knower of scripture should practice, giving up all desires, doubts, pleasures, and the dualities of happiness and sorrow. With the mind restraining all distractions, he should meditate constantly on pure, radiant consciousness, focusing awareness at the nose and tongue, as well as at the eyes and the sense of touch. This concentration should also be directed at the ears, within the mind and intellect, and at the chest, always mindful of the right times and actions, even when among others. This twelvefold internal practice is called yogic concentration. One should raise this awareness to the crown of the head, repeating it a hundred or fifty times. If concentration falters and fatigue arises, the breath will move upward; then, filling the body with breath, one should intone the sacred syllable Om. Through this, the yogi becomes composed of Om; in the imperishable, he becomes imperishable. Now, hear of the nature of attaining Om. Om is to be known as possessing three measures, with the consonant as the Lord. The first measure is likened to a flash of lightning, the second is remembered as tamasic, and the third is beyond all qualities, leading to the imperishable. This third measure is also called Gandhari, arising from the Gandhara note. Applied with the delicate touch of an ant’s gait, it is perceived at the crown of the head; as Om is intoned, its resonance moves outward from the crown. Thus, the yogi, composed of Om, becomes one with the imperishable. The Pranava—Om—is the bow, the self is the arrow, and Brahman is the target. Just as an arrow must pierce its mark, so must the vigilant seeker become one with Brahman, the hidden goal within the cave of the heart. Om embodies the three worlds, the three Vedas, and the three sacred fires. It encompasses the three steps of Vishnu and the Rk, Saman, and Yajus hymns. The three measures and the half-measure of Om are to be truly understood; the yogi who applies them attains union with that divine world. The syllable ‘a’ is imperishable, ‘u’ is joined with it, and ‘m’ completes the threefold nature—thus Om is called three-measured. ‘A’ represents the earth, ‘u’ the atmosphere, and ‘m’ the heaven. Om is the three worlds, and its head is the highest heaven; all the limbs of the worlds are that Brahman, the supreme state. The immeasurable part of Om is the world of Rudra; the part without measure is the state of Shiva. By special knowledge, this state is to be worshipped. Therefore, one who delights in meditation should worship this measureless, imperishable syllable with effort, seeking eternal happiness. The first measure of Om is short, the second long, and the third is prolonged. These measures must be understood precisely and practiced only as much as can be sustained. Whoever meditates within himself upon the senses, mind, and intellect, even for half a measure—hear of the fruit he attains: the merit gained by one who performs the Aśvamedha sacrifice every month for a hundred years is equaled by practicing this measure. No severe austerity nor generous sacrifices can yield the fruit attained by properly practicing the measure of Om. Of these, the measure called ‘pluta’ is prescribed; this alone should be practiced by both householders and yogins. Especially among the eightfold yogic powers, beginning with aṇimā, this measure is to be known and practiced. Thus, one united with yoga—pure, self-controlled, and master of the senses—who knows the self, attains all. Therefore, the wise should contemplate the self through the Pāśupata yogas; those pure ones who know the self are without doubt. A Brāhmaṇa devoted to self-contemplation attains the Ṛg, Yajur, and Sāma Vedas, the Upaniṣads, and the knowledge born of yoga. Becoming one with all the gods, he is born no more; having abandoned passage through the womb, he attains the eternal state. Just as a ripe fruit falls from the tree when stirred by the wind, so does sin fall away by salutation to Rudra. Where Rudra is saluted, the results of all actions are certain; by salutation to other gods, that fruit is not obtained. Therefore, the yogin should worship the great Lord three times a day, as well as Brahman of tenfold extent, and by all its extensions. Thus, one endowed with meditation, who abandons his body, attains union with Śiva, uplifting the three families.