He is the giver of food, the very embodiment of nourishment itself, the one who partakes of food, and the initiator of all sustenance. He is the delight of Devakī and Nanda, cherished by Rohiṇī, and the source of their joy. He is known as Dundubhi, the resounding drum, the essence of laughter, and the blossoming of flowers in their beauty. He is Acyuta, the unfailing one, the Lord of Truth, and the beloved consort of Satyā. Among the cowherd women, he is deeply loved, famed for his virtue and glory. He is Rāhu and Ketu, the celestial grahas, the seizer, and bears the visage of the elephant-headed lord. He takes the forms of Kinnaras and Siddhas, is the very meter of sacred verse, and acts always according to his own will. His forms are infinite, abiding among all beings, present with gods and demons alike. He dwells in the world, ever wakeful, and is both the place and the state of wakefulness itself. Yet, he is also beyond waking, dreaming, and deep sleep—known as the fourth state, the turiya. He is the lord and regulator of all worlds, the very embodiment of supreme bliss, and the promoter of righteousness. He is the principle of withdrawal, the supporter, and the cause behind all dissolution. Free from grasping, fair and pure, all-pervading and highly praised, he is the cook, the bringer of joy, the enjoyer, the knower, and the one who contemplates. He is the river, the source of joy, the lord of delight, and the destroyer of the Bharata trees. He is the lord of all gods and dwells in Dvārakā. He is Bharata, Janaka, the very cause of birth, yet remains devoid of all forms. Thus, O bearer of the bull-banner, the thousand names have been recited for you. By reciting these, a Brahmin attains the state of Viṣṇu, and a Kṣatriya gains victory. Then, the request is made: “Describe again the meditation, O bearer of conch, discus, and mace.” Hari replied, “The form to be visualized is infinite, all-pervading, unborn, and imperishable. It is the eternal, supreme Brahman, existing alone, the imperishable essence that pervades all. This great Lord resides in the hearts of all beings and is the sovereign of all creatures. Untouched and liberated, it is contemplated by those united with liberation. It is beyond speech and senses, free from the movements of breath, without organs or faculties, without mind or mental attributes, without ego, and devoid of the qualities of intellect. It is even beyond the vital air called vyāna and the functions of breath.” Hari continued, “Now I will describe again the worship of the Sun, as I once explained to Bhrigu. Om, obeisance to Khakholka. Om, obeisance to Khakholka, the god among the thirty-three; Om, obeisance to the knower, ṭhaṭha, to the crest. Om, obeisance to the lord of all radiance, ṭhaṭha, to the weapon. This mantra forms a fiery rampart and destroys all sins related to the Sun. With the Gāyatrī and the Sun, one should perform the act of complete consecration. Then, offer homage to the chief of punishment and to the deity of the next direction. To Vajrapāṇi in the southwest, to Vāyu in Bhūḥ, Bhuvaḥ, and Svaḥ; Om, obeisance to Aṅgāraka, son of the earth; Om, obeisance to Vāgīśvara, lord of all knowledge; Om, obeisance to Śanaiścara, son of the Sun; Om, obeisance to Ketu. From the east to Īśāna, all these are to be worshipped, O bull-bannered one; Om, obeisance to the first lord. Invoke thus: ‘Om, O Lord, adorned with countless rays! Lord of all the worlds! Drawn by seven horses! Four-armed! Bestower of supreme accomplishment! Tawny like sparks! Come, come here; this arghya placed on my head, accept, accept, O blazing one of terrible form, unclad! Blaze forth, blaze forth, ṭhaṭha, obeisance!’ With this invocation mantra, one should then respectfully dismiss the Sun. Now, I shall describe again the worship of the Sun, as I previously told to Dhanada.