O wise one, in this fleeting and insubstantial world, it is said that a subtle power pervades all existence. Concealed by this very power, the conscious principle within each being is known as the field-knower, or kṣetrajña. In those without life, this presence is but a faint spark; in immovable beings, such as trees and plants, it grows stronger. Among birds and then among beasts, this power shines more brightly, and by its own force, animals surpass the immovable in consciousness. Yet, even beyond these, O King, are the nāgas, gandharvas, yakṣas, and other divine beings, each endowed with this power in ever greater measure. Among all, Hiraṇyagarbha himself is recognized as the one in whom this power is most fully manifest. For, just as the sky supports all things, so too does the union with this subtle power sustain the entire universe. The immortal form of Brahman, called 'sat' or pure being by the wise, alone endures as the highest reality. There is no greater form of Hari, the Supreme, apart from his own essential nature. By his divine play, he enacts the roles and activities of gods, animals, and humans alike. His activity is immeasurable, pervading all, and is established as his very nature. This activity, when turned inward, purifies his own self, destroying all sin. When Viṣṇu is firmly established in the mind, all the sins of yogis are likewise destroyed. That which is thus steadfastly fixed in the mind should be known as possessing the mark of purity. O King, transcending contemplation on the three states of consciousness is the path to liberation for yogis. Know that all sources of action, even those beginning with the gods, are touched by impurity. True dhāraṇā, the steadfast holding of the mind, is whatever is fixed unwaveringly upon the divine. But listen well: without a support for the mind, dhāraṇā does not arise. Therefore, one should contemplate Viṣṇu as having beautiful, well-formed cheeks and a broad, radiant forehead, a neck like a conch, and a broad chest marked with the auspicious Śrīvatsa. Visualize him with eight long arms, or even with four, manifest and present, clad in pure yellow garments. See him adorned with shining bracelets, bearing the bow Śārṅga, conch, mace, and sword. O King, dhāraṇā remains as long as it is firmly established. When the divine form no longer departs from the mind, then dhāraṇā is considered perfected. One should then contemplate the serene form of the Blessed Lord, with a sacred thread across his chest, free from ornaments such as crown, armlets, or necklace. Next, one should turn their intent to fixing the life-breath in each limb of the body. O King, this meditation is accomplished by the first six limbs of yogic practice, and when the mind itself is absorbed, this is called samādhi. In this way, when all residual impressions have been exhausted, the self is to be attained. Having accomplished the work of liberation and fulfilled all duties, the wise one withdraws from worldly pursuits. Unity and difference may appear, but for the realized, difference is known to arise only from ignorance. Who, then, would deny the accepted non-difference between the self and Brahman? What remains for you to do, whether in brief or in detail, once this is known? By your instruction, all the impurity of my mind has been destroyed. Even those learned in the Vedas cannot fully describe the king among men, for the highest reality is to be realized in direct experience, not reached by words. The yoga that leads to liberation has now been taught, O Keśidvaja, imperishable one. With this knowledge, King Keśidhvaja departed for the city of Brahman, his mind at peace and his heart illumined.