Having resolved with a steady mind, one should diligently practice both kinds of yoga. Those who do so come to know the supreme nature of the Lord of gods, Viṣṇu, the wielder of the discus. Yet, it is not by mere titles or outward righteousness that Viṣṇu is pleased. If a person’s conduct is marked by hypocrisy, he is to be counted among the greatest of sinners. For such a one, all austerities, worship, and meditation are rendered fruitless. A true seeker, devoted to the yoga of action, should worship properly, with liberation as the goal. The ritual worship of the Lord of gods is known as the path of action. One who praises Viṣṇu with hymns and recitations is recognized as a practitioner of karma-yoga, while worship with flowers and similar offerings is called kriyā-yoga. Through such sincere worship, all sins—even those accumulated over previous births—are destroyed. Yet, it is knowledge that truly grants liberation, and I shall explain the means to attain it. A wise person should reflect carefully, especially in the company of those learned in the scriptures. Let one abandon what is impermanent and always take refuge in what is eternal. For those who remain attached, the cycle of worldly existence continues without end, and liberation remains distant. Without the qualities of tranquility and self-control, knowledge does not bear fruit. One who is ever devoted to meditation on Hari, the Lord, is called a seeker of liberation. Such a person contemplates Viṣṇu as all-pervading and develops compassion for all beings. He who knows in this way, O brāhmaṇa, possesses knowledge born of yoga. Indeed, yoga is pure knowledge, and this knowledge alone bestows liberation. The Atharvan scriptures declare that two forms of Brahman are to be known. The realization of their essential non-difference is called yoga. Of these, the lower is spoken of by the wise, while the higher is known as the Supreme Self. The Supreme is described as unmanifest, pure, and completely full. When this realization dawns, O best of sages, the bonds of the individual self are severed. Among people, differences in understanding make it seem as though there is division, but as declared in the Vedānta, there is nothing higher than this. The supreme self, which is without qualities, has neither doership nor enjoyership. Since nothing else exists, whatever needs to be known for liberation is this alone. The knowledge arising from such inquiry is the supreme means to liberation. For those of the highest understanding, this knowledge is the very nature of the supreme Brahman. Due to varying perceptions, the imperishable appears as possessing many forms. Therefore, O best of the twice-born, the seeker of liberation should abandon māyā through yoga. Māyā is to be known as indescribable, the source of the notion of difference. Thus, the wise must strive to destroy ignorance and become free from illusion. For those who have attained wisdom, the supreme self shines constantly in the heart. Yoga is accomplished by eight limbs, and I shall explain them to you in truth. They are prāṇāyāma (breath control), pratyāhāra (withdrawal of the senses), dhāraṇā (concentration), and dhyāna (meditation). Let me briefly describe their characteristics, O lord of sages: non-anger and absence of envy are declared as the yamas, the restraints that form the foundation of yoga. In this way, the path is laid out for the sincere seeker, guiding him step by step toward the supreme goal.