Having first envisioned the supreme lotus within the heart, as previously taught, the seeker turns inward to its center, where he contemplates the twenty-fifth puruṣa—shining like a subtle flame. Within this sacred space, he meditates upon the eternal, auspicious, and imperishable principle, revealed by the sound of Om. Deeper still, within that, he discerns the supreme principle: the pure foundation of the self. Purifying all principles—whether through Om or other means—the seeker then floods his own body with the water of knowledge. He contemplates the Lord within, recognizing the supreme light in its true form. This, he realizes, is the very essence of all Vedānta, and the scriptures declare it to be beyond all the stages of life. Such wisdom has been imparted especially for twice-born devotees, those earnest students of sacred knowledge. He understands that contentment, truthfulness, and faith are the essential limbs of any vow. Therefore, only one who possesses the qualities of the self is fit to uphold the sacred vow. Many have been purified by this yoga, and have attained the state of the Supreme Lord. Thus, one should worship the Supreme Lord through the yoga of knowledge, always with a mind united to understanding and a heart pure. When the seeker worships in this way, he attains union with the Lord—a secret that has now been revealed. The devotee who is free from possessiveness and ego is especially dear to the Lord. Likewise, one whose mind and intellect are dedicated to Him, who is free from joy, anger, fear, and agitation, is beloved. The devotee who renounces all undertakings and remains devoted, who is steadfast in mind and homeless, will surely reach the Lord. By the Lord’s grace, such a devotee attains the eternal, supreme state. Becoming free from hope and possessiveness, he takes refuge in the Lord alone. Even while engaged in action, he is not bound by those actions. Mere bodily actions do not grant that supreme state; rather, by performing actions for the Lord’s grace, he destroys worldly bondage. Knowing the Lord as the Supreme, the yogi attains Him. Those who constantly speak of the Lord find union with Him. The Lord dispels all darkness with the radiant lamp of knowledge. For those ever devoted, He bears the burden of their welfare and spiritual progress. The results attained with the help of deities are finite; but even those endowed with devotion to the Lord are liberated by that very state. Whoever takes refuge in the Lord alone attains the supreme state. One should worship the Supreme Lord in the liṅga, with detachment, until the end of life. To such souls, the Lord grants supreme lordship in a single birth. This knowledge is the very essence, all-pervading, established in the hearts of yogis. Wherever the liṅga of the Great Lord is worshipped—in any place—it is auspicious. Conceiving the Lord in a jewel or other substance, the seeker should worship the liṅga of the Supreme Lord. Thus, one should worship the eternal Lord in the liṅga, wherever it may be found. For the ignorant, the liṅga is made of wood or similar materials; for yogis, it is realized in the heart. Throughout life, engaged in practice, one should recite the praṇava—the form of Brahman—unceasingly, until the last breath.