If one comes to synagogue and finds the congregation at the end of P'sukei D'zimra, he should say "Barukh She'amar" until "M'hulal B'tishbahot" (i.e. the end of the blessing), and afterwards "T'hillah L'david" until "Me-atah v'ad olam halleluyah" (i.e. all of Ashrei). And afterwards "Hal'lu et Hashem min hashamayim" until "Livnei Yisrael am k'rovo hallelulyah" (i.e. Psalm 148). And aftewards "Hallelu el b'kodsho" until "Kol han'shamah t'hallel yah" (Psalm 150). Rem"a: And if he has more time, he should say "Hodu l'Hashem kiru" (I Chronicles 16:18-36) until "v'hu rahum" (during the anthology of verses from Psalms) and skip to the "v'hu rahum" [immediately] prior to Ashrei because in between [those separate instances of "v'hu rahum"] are simply gathered verses [Hagahot Maimoni, Chapter 7 from Hilkhot T'fillah]. And afterwards Yishtabach, and afterwards [the blessing of] Yotzer [Ohr], and the Sh'ma and its blessings, and then pray with the congregation. And if he doesn't have much time, he should also skip "Hal'lu et Hashem min Hashamayim". Rem"a: If there is still not enough time, he should only recite Barukh She'amar, T'hillah L'david (i.e. Ashrei), and Yishtabah [The Rosh and the Ri from the Chapter "Ein Omdin"]. And if the congregation has already started with Yotzer and one does not have time to recite P'sukei D'zimra even with skipping, he should recite the Sh'ma and its blessings with the congregation and pray with them (ie. the Amidah), and afterwards recite all of P'sukei D'zimra without a blessing before or afterwards. Rem"a: And in any case, he should say all of the blessings required of him to bless in the morning [Kol Bo and Beit Yosef from the Mahari] as it is explained in Siman 46 and 47).