तं वा एतमात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतमनुष्टुभा नत्वा प्रसाद्योमिति संहृत्याहमित्यनुसन्दध्यादथैतमेवात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतमेकादशात्मानं नारसिंहं नत्वोमिति संहरन्नानुसन्दध्यादथैतमेवमात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतं प्रणवेन संचिन्त्यानुष्टुभा नत्वा सच्चिदानन्दपूर्णात्मसु नवात्मकं सच्चिदानन्दपूर्णात्मानं परं ब्रह्म संभाव्याहमित्यात्मानमादाय मनसा ब्रह्मणैकीकुर्याद्यदनुष्टुभैव वा एष उपवसन्नेष हि सर्वत्र सर्वदा सर्वात्मा सन् सर्वमत्ति नृसिंहोऽसौ परमेश्वरोऽसौ हि सर्वत्र सर्वदा सर्वात्मा सन्त्सर्वमत्ति नृसिंह एवैकल एष तुरीय एष एवोग्र एष एव वीर एष एव महानेष एव विष्णुरेष एव ज्वलन्नेष एव सर्वतोमुख एष एष नृसिंह एष एव भीषण एष एव भद्र एष एव मृत्युमृत्युरेष एव नमाम्येष एवाहमेवं योगारूढो ब्रह्मण्येवानुष्टुभं सन्दध्यादोङ्कार इति
taṃ vā etamātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotamanuṣṭubhā natvā prasādyomiti saṃhṛtyāhamityanusandadhyādathaitamevātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotamekādaśātmānaṃ nārasiṃhaṃ natvomiti saṃharannānusandadhyādathaitamevamātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotaṃ praṇavena saṃcintyānuṣṭubhā natvā saccidānandapūrṇātmasu navātmakaṃ saccidānandapūrṇātmānaṃ paraṃ brahma saṃbhāvyāhamityātmānamādāya manasā brahmaṇaikīkuryādyadanuṣṭubhaiva vā eṣa upavasanneṣa hi sarvatra sarvadā sarvātmā san sarvamatti nṛsiṃho'sau parameśvaro'sau hi sarvatra sarvadā sarvātmā santsarvamatti nṛsiṃha evaikala eṣa turīya eṣa evogra eṣa eva vīra eṣa eva mahāneṣa eva viṣṇureṣa eva jvalanneṣa eva sarvatomukha eṣa eṣa nṛsiṃha eṣa eva bhīṣaṇa eṣa eva bhadra eṣa eva mṛtyumṛtyureṣa eva namāmyeṣa evāhamevaṃ yogārūḍho brahmaṇyevānuṣṭubhaṃ sandadhyādoṅkāra iti
To this very Ātman, the highest Brahman, the Oṁkāra, the flash at the tip of the fourth Oṁkāra, having bowed with the anuṣṭubh and propitiated him, having withdrawn everything with the word “oṁ”, let him contemplate: “I.” Then to this same Ātman, the highest Brahman, the Oṁkāra, the flash at the tip of the fourth Oṁkāra, the eleven-fold Nṛsiṃha, having bowed and withdrawing with the word “oṁ”, let him contemplate. Then this same Ātman, the highest Brahman, the Oṁkāra, the flash at the tip of the fourth Oṁkāra, having pondered with the praṇava and bowed with the anuṣṭubh — the ninefold among the full Selves of being, consciousness and bliss — having conceived him as the highest Brahman, the full Self of being, consciousness and bliss, and taking the Ātman with the mind by the words “I”, let him make him one with Brahman. For by the anuṣṭubh he strives: he everywhere and always, being the Self of all, eats all; that Nṛsiṃha is the Highest Lord, and he everywhere and always, being the Self of all, eats all; Nṛsiṃha is one. He is the fourth; he is the terrible, he the valiant, he the great, he Viṣṇu, he the blazing, he the one facing everywhere, he the man-lion, he the fearsome, he the good, he the death of death, he the “I bow”, he the “I”. So, having mounted on yoga, let him set the anuṣṭubh in Brahman — that is, in the Oṁkāra.
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The third khaṇḍa, and it is about how the mantra is joined with the syllable.
Three times in a row one movement is repeated: bow with the anuṣṭubh, withdraw with the word “oṁ”, contemplate “I”.
And each time a count is added: first simply the Ātman, then ekādaśātman — “the eleven-fold”, by the number of the mantra's words; then navātmaka — “the ninefold”.
Note the expression that will repeat to the book's end: oṅkārāgra-vidyota — “the flash at the tip of the Oṁkāra”.
Agra means “point, summit, tip”. That is, the sought is not in the syllable but at its very end — where the sound has already thinned away.
This is what the whole uttara calls “the fourth of the fourth”.
Then — the list of all eleven words of the mantra, and each is called “he himself”: eṣa evograḥ, eṣa eva vīraḥ, and so to aham.
We read the examination of these words in the second Upaniṣad of the pūrva, where of each it was asked “why is he called so?”. Here they are simply listed and identified.
And the last word of the list is aham, “I”. The circle has closed: the mantra begun with “the terrible” ends with “I”; and the contemplator has thrice contemplated “I”.
The word yogārūḍha — “mounted on yoga” — is from the Gītā, where it names the one who has ceased to hold to works and to the objects of the senses.