Listen, O gentle one, to the sacred teaching as it unfolds. It is said that all actions should be undertaken only after one has received proper instruction in both knowledge and practice; without qualification in both, a person is not fit to perform all actions. Therefore, the best among the twice-born, having studied both, should then properly practice the supreme mantra—the glorious eight-syllabled mantra. This eight-syllabled mantra is composed from the praṇava, the sacred syllable Oṃ. The wise declare that this mantra begins with the natural praṇava. In all mantras, the praṇava is inherently present, but it is auspicious to join the praṇava at the beginning of all mantras. The syllable Oṃ is the praṇava, Brahman itself, and the foremost among all mantras. At the outset, O beautiful-faced one, it should be applied to all auspicious mantras. By its very nature, the praṇava is established as the root of the mantra. First is the single syllable 'Oṃ', then the two syllables 'namaḥ', and then follow the five syllables 'nārāyaṇāya'. Thus, the eight-syllabled mantra—Oṃ Namaḥ Nārāyaṇāya—is known to accomplish all aims. This mantra removes all suffering, is glorious, the very essence of all mantras, and supremely auspicious. Its seer is Nārāyaṇa, and its deity is the Lord of Śrī. The meter of this mantra is the goddess Gāyatrī; its seed is the praṇava. The ever-inseparable goddess is its power, and Śrī is its mind. The three words of the mantra are thus described: the first is 'oṃkāra', the second is 'namaḥ', and the third is 'nārāyaṇāya'. The praṇava itself—Oṃ—is made up of the letters 'a', 'u', and 'm', and is said to be the very essence of the three Vedas. By the letter 'a', Viṣṇu is indicated; by 'u', Śrī is signified; and the letter 'm' represents their servant, the twenty-fifth principle. The wise declare that by 'a', the form of Vāsudeva is signified, and by 'u', the form of the goddess Śrī. The letter 'm' indicates the living being, called the twenty-fifth man. The group of syllables 'ka' represents the elements, and 'ca' denotes the senses. The 'ṭa' and 'ta' groups indicate knowledge and the hearts, the letter 'pa' stands for the mind, and 'pha' for ego. The letters 'ba' and 'bha' signify the great principle, prakṛti, but the self is the letter 'm', the twenty-fifth. This self is distinct from the body, senses, mind, and vital airs. Without any other means, that entity called 'ma' is conscious and remains as the remainder of the Divine. Some say that the syllable 'u' signifies determination, and in this view, the essence of Śrī is also expressed by the syllable 'va'. Just as the radiance is inseparable from the sun, so too is Viṣṇu, the ocean of auspicious qualities, denoted by the syllable 'a'. He is the Lord of Śrī, the universal Self, the supreme seed of the world, the highest Person, the creator and sustainer of the universe, the ruler, and friend of all beings. The eternal Lady of the worlds, inseparable from Viṣṇu and the mother of all creation, is the beloved wife of Viṣṇu. Śrī, the foundation of the universe, is indicated by the syllable 'ru', and by the syllable 'ma', the servant of both—the knower of the field—is described by the wise. This being is the abode of knowledge, the quality of knowledge, consciousness beyond nature—never inert, changeless, of one form, and possessing its own essence. Minute, eternal, all-pervading, of the nature of consciousness and bliss, the sense of 'I', imperishable, the field-knower, of diverse forms, and ancient. Not subject to burning, destruction, drying, or dissolution, this self is imperishable, endowed with such qualities from the beginning, existing as the remainder of the Supreme. By the syllable 'ma', the living being, the knower of the field, is always described as subordinate—a servant of Hari alone, never of any other. Thus, only servitude is established for him in the middle. So, O sinless one, the meaning of the praṇava has been explained for you. The meaning of the praṇava, together with the rest of the mantra, is that the servant of the Supreme has no independence here. Therefore, one should remove great ego and pride by the mind; whatever is done by one's own means should also be renounced. Ego is represented by the syllable 'ma', and its negation by 'na'; thus, by the mind, liberation from ego is attained. By the mind, all accomplishments are achieved; otherwise, destruction follows. When accompanied by reverence, a little ego is permitted, but for one possessed by ego, there is no happiness at all—the self deluded by ego sinks into blind darkness. Therefore, independence is not permitted by the mind; one lives dependent on the Supreme Lord. Thus, the conscious being has no agency in means; all movement, fixed and mobile, occurs only by the resolve of the Lord. Therefore, one should completely abandon all actions based on one's own ability, for by the power of the Lord, nothing is unattainable for Him. Entrusting the burden to that glorious Lord, one should perform actions only for Him. The Supreme Self, Hari, is the master, and I am always His. One should dedicate desire itself to that very Lord of the self, thus, by mind alone, abandoning the sense of 'I' and 'mine' that has been acquired. The notion of 'I' in the body is the root of transmigration and bondage to action; therefore, the wise should, by mind, renounce both great ego and pride. Now, O auspicious Girijā, hear the explanation of the term Nārāyaṇa: 'Nārā' means the aggregates of selves, and their goal is that Supreme Person. Those very aggregates are His path; therefore, He is called Nārāyaṇa. For all sentient and insentient entities are heard of and seen in the world.