Exposition of the word Om ||42||

1Dattatreya said: – Even hundreds of birth cannot dislodge a Yogin from his position, who, intent on practising Yoga, follows such a method. 2-3Seeing the Great Soul, manifest in the form of the universe, having the universe for his feet, head and neck, the Lord and the Protector of the Universe, he should, for obtaining Him, recite the great and sacred monosyllable Om. The study of this (Om) is (nothing but) listening to its great and true form. 4A, U, M are the three letters – these are the three Matras pertaking of the quality of goodness, passion and darkness. 5There is another half Matra of this Om which is placed high and above the reach of the three qualities; for its dependence on the Musical note Gandhara it is called Gandhari. Its motion and touch is like that of an ant; it is perceived on the head. 6As when recited Om goes to the head so the Yogin, by every letter, becomes identical with Om. 7The vital breath is the bow, the soul is the shaft and Brahman is the excellent aim; so by assiduously piercing Brahman like a shaft one becomes at one with Him.
8That Om is the three Vedas, the three worlds and the three fires, Vishnu, Brahma and Siva, as well as Rik, Saman and Yayush. 9You should know truly that there are three half Matras of Om; the Yogin, who is intent upon reciting it, attains to fusion or Laya into it. 10Again A is intended to mean Bhu (earth), U Bhuva and M the celestial region. 11The first Matra is Vyakta (Brahma) the second is called Avykata, the third in the Chit or thinking principle; and the half Matra is the Brahman. 12These should be duly known as grounds for practising Yoga; by the recitation of Om, all things, existent and non-existent, are realized.
13The first Matra is Hrasya (short), the second Deergha (long) and the third Pluta and the half Matra is not within the range of words. 14-15Thus the person, who thoroughly understands and meditates upon the great Brahman designated by the great monosyllable Om, renouncing the wheel of the world and being freed from the three fetters, attains to fusion or Laya in the Brahman, the Great Soul. 16If the fetters of his actions are not snapped, he, knowing death by Aristha and having the recollection of the pristine birth, in another, again is born as a Yogin. 17By his accomplished Yoga in another life as well as by that in this life he is always acquainted with Aristha and does not sink down at the time of death.