The divine one, whose chest bears the sacred mark of Śrīvatsa, is revered by both gods and demons alike. To realize his true nature, one should meditate upon the Self as unmanifest, the supreme that lies beyond even the highest, pervading all that exists. Through the practice of meditation, even if only for a moment, a person can attain the highest liberation. It is through such meditation that Hari, the Lord, becomes pleased, and by unwavering concentration, all one’s purposes are fulfilled. When the soul finds satisfaction in this meditation, Hari himself bestows liberation. In the deepest state, when meditation, the object of meditation, and even the meditator’s sense of self dissolve completely, uninterrupted contemplation gives rise to the realization that there is no difference between the self and the Supreme. When one is established in this state—like a lamp undisturbed by wind—that is called samādhi. In this state, the yogi does not smell, touch, or speak anything; freed from all limitations, he shines with an unwavering brilliance. When ignorance is destroyed, the original state is revealed, just as it was before, firmly established. When that ignorance is gone, pure Brahman, the ultimate reality, reveals itself to the wise. This Supreme dwells within all beings as the inner ruler. The foremost among the knowers of truth perceive that which is supreme beyond the supreme, the most pure. The ancient, primeval Person is celebrated as the Sound-Brahman. He is blissful, pure, peaceful, and is called the Supreme Brahman—changeless, unborn, and ever-pure. For those scorched by the suffering of worldly existence, this realization is like a shower of nectar. It is of the very nature of sound, incomparable, and established even above the subtle half-syllable. The syllable ‘ma’ takes the form of Rudra, while the half-syllable is of the Supreme’s own nature. O wise one, their conjunction brings about the realization of the Supreme Brahman. The relationship between the signifier and the signified, O twice-born, is figurative in both cases. By joining with this practice, one attains the highest liberation. Within oneself, one should meditate on a radiance as pure and brilliant as ten million suns. Whatever removes sin, that alone should be contemplated in the heart. Knowing this, the lord of yogis attains the highest liberation, freed from all sins and reaching the same world as Hari. Now, O all-knowing sage, whatever I ask, let it be told. He with whom the Lord of all is pleased—his devotion becomes eternal. Please tell me of that, O ocean of compassion and wisdom. Worship with your whole being, O brahmin, if you truly desire liberation. Even the rākṣasas do not look upon a man devoted to Viṣṇu. For such a devotee, the highest good is accomplished; those devoted with bhakti are therefore supreme. The two hands engaged in the worship of Viṣṇu are indeed fruitful, and the tongue devoted to singing the names of Hari is regarded as noble by the virtuous. There is no reality equal to the guru, and no deity higher than Keśava. In this fleeting world, the worship of Hari alone is truly real. With the axe of devotion to Hari, cut through all bondage and become supremely happy. Those ears filled with the essence of his stories are honored by all the world. O Nārada, ever worship the Lord who dwells in the very heart of the sky, for in this lies the ultimate fulfillment and peace.