The sages teach that when the mind is not mingled with other distractions, this state is known as meditation. When one’s awareness is fixed solely upon its chosen object, it becomes the highest means of yoga. Meditation, sustained for up to twelve cycles of breath, is called samadhi, the supreme practice among all disciplines. To begin, one must sit firmly; the lotus posture is declared the highest seat for the self. This half-seated posture is praised as the supreme means for yoga, and the svastika posture, when held steadily, is also esteemed as the best. A yogi may practice near fire, in water, or even upon a heap of dry leaves, but should avoid places filled with noise, fear, or cluttered with shrines and anthills. Nor should practice be undertaken when the body is afflicted by discomfort, or when distress and similar conditions arise. Ideal locations for yoga are the bank of a river, a sacred region, or a temple of the deities. In such places, the yogi, devoted to the Supreme Lord, should unite himself in yoga. When well concentrated, he should unite himself with his guru and with the Lord. With his gaze fixed at the tip of his nose and eyes slightly opened, he should contemplate the Supreme Lord established within his own self. He is to meditate upon the radiant stalk of knowledge arising from the root of dharma, and upon the supreme golden core within the lotus’s center. He should contemplate the unmanifest, expressed by Om, filled with a network of rays. In that light, he should place his own self, identifying with its non-difference. Once he has become all-pervading in this contemplation, he should let go of all other thoughts. Having visualized the supreme lotus in the heart as described, he should contemplate, at its center, the twenty-fifth puruṣa, shaped like a flame. He should meditate upon the eternal, auspicious, imperishable principle revealed by Om. Within that, he will find the supreme principle—the pure foundation of the self. Having purified all principles, again by Om or otherwise, he should flood his entire body with that very water of knowledge. One should contemplate the Lord within oneself, the supreme light in its true form. This teaching is the essence of all Vedānta; the scripture declares it to be beyond all stages of life. It has been taught for twice-born devotees who are students of sacred knowledge. Contentment, truthfulness, and faith are especially the limbs of vows, and thus one who possesses these qualities of the self is fit to uphold the Lord’s vow. Many have been purified by this yoga and have attained the state of the Supreme Lord. Therefore, one should worship the Supreme Lord through the yoga of knowledge. With a mind joined to understanding and a pure heart, one should always worship Him. By doing so, one attains union with the Lord; this secret has now been revealed. Those who are free from possessiveness and ego, who dedicate their mind and intellect to the Lord, are dear to Him. Those who are free from joy, anger, fear, and agitation are also beloved. He who renounces all undertakings and remains devoted is dear to the Lord. The devotee who is homeless and steadfast in mind will surely reach the Supreme Lord.