In ages past, a seeker approached the lotus-eyed, yellow-robed, undecaying Lord, who was resting in deep sleep. With reverence, he addressed the embodiment of the universe and asked, “O Lord of Yoga, what should I do? Please tell me, you who contain all worlds.” The Lord, smiling gently, spoke words that were for the good of the entire world. He revealed that knowledge whose sole object is Brahman grants supreme bliss, and that he is to be worshipped through knowledge and the yoga of devotion—there is no other way. He instructed that one seeking liberation should worship the Lord, understanding also his divine activity. “Contemplate the Self as non-dual,” he said, “and you will see the Supreme Lord. There is another contemplation, Brahmic, which transcends all qualities. If you find yourself unable to practice this, return to the original practice; this is the teaching of the Vedas. Worship the Lord of the universe completely, and you will attain liberation.” The seeker, eager for deeper understanding, asked, “What is the effect, what is the cause, who are you, and what is your activity?” The Lord replied, “I am the eternal, self-luminous bliss, imperishable and beyond darkness. The effect is the world and the unmanifest; the cause is the pure, imperishable. My activity is creation, maintenance, and dissolution. Therefore, you should properly worship the eternal through the discipline of action.” The seeker pressed further, “What is that divine knowledge, established in the threefold contemplation? What are their valid means and purifying vows? Tell me everything as it truly is, O lotus-eyed one, right now.” The Lord, the foremost of sages, answered, “I have spoken everything completely and properly.” Having blessed the brahmin, the Lord became invisible right there. Purified in mind and intent, the seeker worshipped the Supreme. Renouncing all actions, he took refuge in supreme detachment. He attained the final contemplation, preceded by realization of the imperishable Brahman—that state which sleepless, breath-conquered seekers of liberation desire. By the power of yogic mastery, the best of brahmins moved through the sky. On his path, accomplished sages and brahmarshis approached, seeing the lord of yogis. He arrived at that place cherished by yogis, where the Supreme Person abides, and entered the inner abode, inaccessible even to the gods. There, he beheld the god without beginning or end, the god of gods, the grandsire. In the midst of that brilliance, he saw the primordial Person, the supreme abode, with four faces, noble in form, adorned with radiant flames. Approaching, the god himself—the soul of the universe—embraced him. That pure, spotless abode is known as Ṛg, Yajur, and Sāma. It is composed of the brilliance of Brahman, resplendent and the refuge of the wise. The seeker beheld the divine radiance—peaceful, all-pervading, and auspicious. That is the blissful, unshakable Brahman, the supreme abode of the Supreme Lord. He attained the dwelling of the Self, that imperishable state called liberation. By taking refuge in this final state, the wise one crosses over Māyā, Lakṣmī. Then, all the sages, together with Śakra, approached the one whose banner bears Garuḍa and asked, “Tell us in full what you spoke before.