The one who unites himself through yoga is known as a yogi, ever yearning for liberation. When such a yogi becomes firmly established in samadhi, he attains realization of the Supreme Brahman. This liberation is not achieved in a single moment, but through steadfast practice carried over many lifetimes. Through the fire of yoga, the yogi swiftly attains union, burning away the remnants of accumulated karma. Freed from desire, the yogi must continue to practice, guiding his mind with unwavering discipline. He should direct his thoughts and intentions toward Brahman, the Supreme, in just this manner. Rituals performed with desire bring forth superior results in the world, but for those who act without desire, these same rituals bestow liberation itself. A disciplined ascetic should diligently observe both yamas and niyamas, the restraints and observances that form the foundation of spiritual practice. Prāṇāyāma, the control of the life-breath, is understood in two ways: with seed and without seed. When these two are properly restrained, a third state arises, born from their union. The yogin who practices remembers the infinite, ever supported by it. One devoted to pratyāhāra, the withdrawal of the senses, should act in harmony with the mind. Without mastery over the senses, one cannot be called a yogin nor a true practitioner of yoga. But once the senses are subdued, the mind should be firmly established in an auspicious refuge. Whatever is taken as the complete support removes the faults that arise in the mind. This support may have form or be formless, may be supreme or non-supreme. It is known as Brahman, as action, or as possessing both natures. Similarly, another support is of both natures, and thus contemplation is said to be threefold. By contemplation of action, the existence of gods, immobile and mobile beings, and all others is recognized. Contemplation is present in those who understand their own true role. For those who discern with clarity, the entire universe is both supreme and other, O king. Knowledge that arises from the self, expressed through words, is called knowledge of Brahman. The universe, with all its forms and diversity, is a manifestation of the Supreme Self. Thereafter, one should contemplate the gross form of Hari, the Lord, which is perceptible to the eye. This form includes the Maruts, Vasus, Rudras, the Sun, the stars, and all the planets; it encompasses humans, animals, mountains, oceans, rivers, and trees. From primordial matter down to the subtlest particulars, from beings conscious to those unconscious—all are the embodied form of Hari, composed of the threefold modes of existence. This entire manifestation is endowed with the power of Viṣṇu, who is the very essence of the Supreme Brahman. There is also a third power, known as ignorance and action, which is acknowledged in this insubstantial world, O wise one. Because this power conceals the truth, it is called the kṣetrajña, the knower of the field. In lifeless beings, this power is faint; in immovable beings, it is greater. Among birds and then among beasts, by its own potency, animals become superior. Beyond them, O king, are nāgas, gandharvas, yakṣas, and other divine beings. Even Hiraṇyagarbha is recognized as being endowed with this power among all beings. For, by union with this power, all things are sustained, just as the sky upholds everything within it. The immortal form of Brahman, which the wise call 'sat', or being, is the ultimate reality. Truly, there is no other great form of Hari apart from his own essential form. By his own divine play, Hari enacts the activities of gods, animals, and humans, pervading all creation.