The yogin who earnestly practices remembers the infinite support, the very foundation upon which all rests. For one devoted to pratyāhāra, it is essential to act in harmony with the mind, withdrawing the senses and aligning actions accordingly. Without mastery over the senses, a person cannot truly be called a yogin or a practitioner of yoga. But once the senses are subdued, the mind must be firmly established in an auspicious refuge, a place of purity and steadiness. Whatever serves as complete support removes the arising of faults, cleansing the mind of impurities. This support may take many forms—whether with or without shape, supreme or non-supreme. It is known as Brahman, as action, and as possessing both natures. There exists another form, also of dual nature, and thus contemplation is described as threefold. Through contemplation of action, all beings—gods, immobile and mobile creatures—come into existence. Contemplation arises in those who understand their proper role, who see the universe with discernment. For such wise ones, this entire universe is supreme, and yet distinct, perceived with clarity and distinction. Knowledge that arises from the self, expressed through words, is called the knowledge of Brahman. The universe, with all its diversity and forms, is a characteristic of the Supreme Self. After this realization, one should contemplate the gross form of Hari, perceptible to the eye. This form encompasses all: the Maruts, Vasus, Rudras, the Sun, stars, and planets; humans, animals, mountains, oceans, rivers, and trees. From primordial matter to the subtlest particulars, both conscious and unconscious beings are included. All these are the embodied form of Hari, composed of the threefold modes of existence. This form is endowed with the power of Viṣṇu, the very essence of the Supreme Brahman. There is a third power, known as ignorance and action, which is also acknowledged. In this insubstantial world, O wise one, it is described thus. Because this power conceals reality, it is called the field-knower, the kṣetrajña. In beings without life, this power is slight; in immovable beings, it is greater. Among birds and beasts, animals are superior by their own power. Beyond them are nāgas, gandharvas, yakṣas, and other deities. Hiraṇyagarbha too is recognized as endowed with this power among all beings. By union with this power, all things are sustained, just as the sky holds all. The immortal form of Brahman, which the wise call 'sat'—being—stands supreme. There is no greater form of Hari than his own essential form. By his divine play, he enacts the activities of gods, animals, and humans. His immeasurable activity, pervading all, is established as his very nature. For the purification of his own self, it destroys all sins. Thus, when Viṣṇu is established in the mind, all sins of yogis are destroyed. That which is firmly established in this way is recognized as possessing the mark of purity. O King, transcending contemplation on the three states is the path to liberation for yogis. All sources of action, beginning with the gods, are impure. This, indeed, is known as dhāraṇā—whatever is fixed there is held. Without a support for the mind, dhāraṇā does not arise. One should contemplate Hari as having beautiful, well-formed cheeks and a broad, radiant forehead; a neck shaped like a conch, and a broad chest marked with the auspicious Śrīvatsa.