Those who are endowed with devotion to the Supreme Lord are liberated by that very state of devotion. Whoever takes refuge solely in the Lord attains the highest, most exalted state. It is taught that one should worship the Supreme Lord in the liṅga, with detachment, persevering in this practice until the end of life. To such devoted worshippers, the Lord grants supreme lordship in a single birth. This lordship is the essence of knowledge itself, all-pervading and established in the hearts of yogis. Wherever the liṅga of the Great Lord is worshipped—no matter the place—it is sanctified. One may conceive the Lord in a jewel or any other substance and worship the liṅga of the Supreme Lord there. Thus, it is advised that the eternal Lord should be worshipped in the liṅga, wherever it may be found. For those who lack knowledge, the liṅga may be made of wood or similar materials; but for yogis, the liṅga is realized within the heart. The practitioner, steadfast in his practice, should recite the praṇava—the sacred syllable that is the very form of Brahman—for as long as life endures. Alone, with mind and self controlled, he attains the supreme state. By the Lord’s grace, he too reaches that exalted state, for the Lord grants the supreme knowledge that frees one from bondage. When one attains this knowledge in this very life, he reaches the auspicious state. All beings cross over the ocean of worldly existence by the Lord’s grace, O twice-born. Therefore, O twice-born, one should always adhere to dharma, for it leads to liberation. This knowledge should be imparted only to those who are righteous, devoted, and celibate. At that time, the teaching was spoken to Nārāyaṇa, the flawless one, who was seated. It was said that this auspicious teaching should be given by him to disciples of peaceful mind, for the benefit of all devoted twice-born. All should instruct devotees according to the Lord’s word. This supreme teaching is meant for those who perceive no distinction within, who are peaceful and abide as the self of all beings, and are called imperishable. Those who do not truly see the Lord are born again and again. But those who see with unity do not undergo rebirth. One should see the Lord alone and worship him in the same manner. Those who fail in this, who do not abide in unity, go to terrible hells; the Lord does not abide among them. The Lord may liberate even a dog-eater, but never one who reviles Nārāyaṇa. Nārāyaṇa is to be worshipped and saluted, for such acts bring the Lord’s pleasure. After imparting this teaching, the Lord became invisible to all, even as they watched. The yogis, having renounced all, attained the supreme body. They received directly the knowledge of Mahesha, which destroys worldly existence. O great sages, you are instructed to impart this teaching to your righteous disciples. The divine knowledge should especially be given to a Brahmin. Nārāyaṇa, the great yogi, then became invisible himself. The beings and elements returned to their own abodes, together with Nārāyaṇa. He also imparted the divine knowledge to Satyavrata. Then Prajapati Pulaha gave it to Gautama. Kapila imparted it to Jaigishavya and also to Panchashikha. From him, Vālmīki obtained that supreme knowledge. Thus, the divine teaching was passed down in a sacred lineage, guiding seekers toward knowledge, liberation, and the highest state of unity with the Supreme Lord.