With deep reverence, let us enter the sacred teaching as it unfolds. The practice of yogic concentration is described as twelvefold, an internal discipline to be cultivated with steadfastness. The aspirant is instructed to center this concentration at the crown of the head, repeating the focus a hundred or even fifty times, so that the mind becomes steady and luminous. Yet, should the yogi grow fatigued, struggling to maintain this focus, the breath naturally rises upward. In such moments, it is taught that one should fill the entire body with the breath, accompanied by the sacred syllable Om. Through this, the yogi becomes suffused with Om itself; by uniting with the imperishable syllable, he too becomes imperishable. The characteristics of attaining Om are then revealed. Om is to be understood as having three measures, with the consonant—the sound ‘m’—representing the Lord. The first measure shines like lightning, radiant and pure; the second is remembered as tamasic, imbued with inertia and depth. The third measure transcends all qualities, leading directly to the imperishable, and is also called Gandhari, arising from the Gandhara note. This third measure, subtle as the gait of an ant, is perceived at the crown of the head. As Om is applied in practice, its vibration rises and moves outward from the crown. Thus, the yogi, immersed in Om, is transformed—imperishable within the imperishable. Here, Pranava, the sacred Om, is likened to a bow; the self is the arrow; Brahman, the ultimate reality, is the target. The vigilant aspirant must pierce this target as one would with an arrow, merging his being with Brahman. Om, the single syllable, is the hidden goal found deep within the cave of the heart. This syllable encompasses all: the three worlds, the three Vedas, the three sacred fires, the three strides of Vishnu, and the three chief Vedic hymns—Rk, Saman, and Yajus. The three measures of Om, along with a half-measure, are to be truly understood; the yogi who applies this knowledge attains union with that supreme world. The syllable ‘a’ is to be known as imperishable, ‘u’ as joined with it, and ‘m’ as the culmination—thus Om is called three-measured. ‘A’ represents the earth, ‘u’ the atmosphere, and ‘m’ the heavens. Om, therefore, is the three worlds; its head is the highest heaven, and all the limbs of the worlds are that Brahman, that supreme state. Beyond measure lies the world of Rudra, the state of Shiva—measureless and ineffable—worthy of worship through special knowledge. Therefore, those who seek eternal happiness should always delight in meditation, worshipping this imperishable, measureless syllable with effort and devotion. The measures of Om are distinct: the first is short, the second is long, and the third is protracted. These are to be practiced precisely and in order, only as much as can be sustained by the aspirant. Even one who meditates within himself on the senses, mind, and intellect for half a measure attains great merit—equal to that of performing the Ashvamedha sacrifice every month for a hundred years. No austerity or ritual, however grand, yields the fruit that is gained by properly practicing the measure of Om. Among the measures, the one called ‘pluta’ is prescribed, especially for householders and yogins. It is particularly important among the eight yogic powers, beginning with aṇimā; therefore, it is to be practiced diligently. One who is united with yoga, pure, self-controlled, and master of the senses, and who knows the self, attains all. Thus, the wise should contemplate the self by means of Pāśupata yoga. Those pure ones who know the self are beyond all doubt. A Brāhmaṇa devoted to self-contemplation attains the knowledge of the Rk, Yajur, and Sāma Vedas, the Upanishads, and the wisdom born of yoga. Becoming one with all the gods, he is born no more; abandoning the cycle of birth, 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 worshipped, the fruit of all actions is assured; by worshipping other gods, that fruit is not obtained. Therefore, the yogin should worship the great Lord three times a day, as well as Brahman in its tenfold extent and its expansions. One who is steadfast in meditation and abandons the body in this way attains union with Shiva, uplifting the three families. Or, seeing death approach, if one journeys to Avimukteshvara in Varanasi, purification is attained. By whatever means a man gives up his body, if he does so at Shriparvata as well, he is liberated. He attains union with Shiva—on this there is no doubt. Avimukta is the supreme field, always granting liberation to beings. The wise should serve it always, especially at the approach of death. At this point, the sages address Sūta, saying, “If Varanasi is so holy, tell us now of its power. We are eager to hear, in detail and according to tradition, the splendid greatness of this field, Avimukta.” Sūta replies, “I shall recount, in brief, the glorious greatness of Avimukta at Varanasi, as spoken by the blessed Lord Bhava. Even in hundreds of millions of years, neither I nor the great-souled Brahma could fully describe it in detail. Long ago, when Shankara—whose form is blue and red—was newly wed, he descended from the peak of Himavat with the goddess Haimavati and the lords of the hosts. Arriving at Varanasi, Shankara revealed the linga of Avimukteshvara and made his dwelling there.” Thus, the teaching unfolds, guiding the heart toward the supreme, and extolling the sacredness of Varanasi and the imperishable power of Om.