Listen, as the discourse unfolds on the means to liberation, just as one attains final release after leaving the body. The seeker, yearning for a path out of the endless sufferings of worldly existence, is guided with compassion and clarity. It is revealed that Hari is the protector, Rudra the destroyer, and that both roles reside in the one who bestows liberation. Know that it is Vishnu—Narayana, untouched by affliction—who is truly the giver of liberation. By meditating upon this mighty, ageless God, one is freed from sorrow and pain. The wise declare that knowledge, whose very nature is everlasting bliss, is the true means to liberation. Those who worship Hari, the bestower of the eternal abode, are counted as wise. Those who perceive the true one within their hearts know him as the bringer of happiness. They proclaim that the one who is complete, abiding everywhere in the vastness of space, is the giver of liberation to all people. This incomparable being, the support of all, is the refuge to which one should turn. The seers who have realized the ultimate truth affirm that Vishnu alone is the giver of liberation. He is the one who grants the fruits of actions and, to those whose deeds are free from desire, grants liberation itself. The Lord, unmanifest and the enjoyer of all, is declared to be the supreme master who bestows final freedom. Therefore, one should worship this compassionate one who grants the eternal abode. Hari, imperishable and untouched by old age or death, is the giver of liberation. Those who truly know that supreme person swiftly attain immortality. That which is higher than the highest, the supreme abode of Vishnu, is the ultimate goal. That which is whole and made of pure knowledge is recognized as the bestower of liberation. The yogi who worships constantly attains the supreme state, and likewise, the yogi who is free from desire and hatred reaches that highest state. The seeker then humbly asks: "O best of speakers, tell me the true means to this supreme state, just as it is. What is the knowledge rooted in devotion, and what is devotion for those who act?" It is taught that, over thousands of births, devotion to Hari arises in a person through supreme faith, by which all sins are destroyed. Such understanding is declared by the wise to be true knowledge. Yoga, it is said, is of two kinds: action and knowledge. Therefore, one devoted to the yoga of action should worship Hari with faith. The images of Keśava are to be worshipped, and to these, devotion must be shown. Thus, one should worship Vishnu, who is present everywhere, with a devoted heart. Freedom from envy and compassion are qualities equally present in both paths of yoga. Having resolved in mind, one should practice both kinds of yoga together. Those who know the supreme nature of the Lord of gods, the wielder of the discus, are truly wise. Yet, Vishnu is not pleased by one who is merely called the lord of righteousness if his conduct is insincere. He whose actions are hypocritical is to be regarded as equal to all sinners. Such austerity, worship, and meditation are fruitless. Therefore, a man devoted to the yoga of action should worship properly for the sake of liberation. The practice of ritual worship of the Lord of gods is called the path of action. He who praises Vishnu with hymns and similar means is known as a practitioner of karma-yoga. Worship of Vishnu with flowers and other offerings is described as kriyā-yoga. Through these practices, all sins—even those accumulated in countless previous births—are surely destroyed.