तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः सम्प्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदं सर्वमोंकार एवेदं सर्वम् ॥ २.२३.३ ॥
॥ इति त्रयोविंशः खण्डः ॥
tānyabhyatapattebhyo’bhitaptebhya ॐkāraḥ samprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedaṃ sarvamoṃkāra evedaṃ sarvam || 2.23.3 ||
|| iti trayoviṃśaḥ khaṇḍaḥ ||
3. [Prajāpati then] meditated on those three vyāhṛtis [bhūḥ, bhuvaḥ, and svaḥ]. Out of the vyāhṛtis, which he thought about, emerged Oṃkāra. Just as a network of ribs is spread all over a leaf, similarly, Oṃkāra permeates every form of speech [or, everything]. All this is Oṃkāra. All this is Oṃkāra.
Tāni abhyatapat, he thought about those [vyāhṛtis]; tebhyaḥ abhitaptebhyaḥ, out of those which he thought about; oṃkāra samprāsravat, the syllable Om emerged; tat yathā, just as; śaṅkunā, by the ribs [of a leaf]; sarvāṇi parṇāni saṃtṛṇṇāni, all parts of the leaf are held together; evam, similarly; oṃkāreṇa sarvā vāk saṃtṛṇṇā, Oṃkāra permeates every form of speech; oṃkāraḥ eva idam sarvam oṃkāraḥ eva idam sarvam, all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis]. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section.
Om is the essence of everything. Because Prajāpati meditated to create the three worlds, Om manifested itself. Om, in fact, is the support of everything.