His activity is immeasurable, pervading all things, and is established as his very nature. This divine action, in truth, serves to purify his own self, destroying all sins. Thus, when Viṣṇu is firmly established in the mind of a yogi, all their sins are eradicated. That which is so steadfastly established in the heart should be recognized as bearing the mark of supreme purity. O King, to transcend contemplation on the three states—waking, dreaming, and deep sleep—is the path to liberation for yogis. Know that all sources of action, even those beginning with the gods, are tinged with impurity. True dhāraṇā, the steadfast holding of awareness, is whatever is fixed unwaveringly in the mind. But listen: without a support for the mind, dhāraṇā cannot arise. Therefore, one should meditate upon Viṣṇu, picturing him with beautiful, well-formed cheeks and a broad, radiant forehead; a neck shaped like a conch and a broad chest marked with the Śrīvatsa emblem. Imagine him with eight long arms, or even four, manifest and present, clad in pure yellow garments. See him adorned with shining bracelets, bearing the bow Śārṅga, the conch, the mace, and the sword. O King, dhāraṇā remains as long as the mind holds firmly to this vision. When this focus no longer departs from the mind, then one should know that dhāraṇā is 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, and necklace. Thereafter, one should become intent on fixing the life-breath in each limb. O King, this meditation is accomplished through the first six limbs of yoga. When the meditation is perfectly accomplished by the mind, it is called samādhi. In this state, the self is to be realized when all residual impressions have been exhausted. Having accomplished the work of liberation and fulfilled all duties, the wise one withdraws. For such a person, unity arises, and difference too; but difference is only the result of ignorance. Who, indeed, would deny the accepted non-difference between the self and Brahman? What else remains for you to do, whether in brief or in detail? By your instruction, all the impurity of my mind has been destroyed. Even those who know the Vedas cannot fully speak of the king among men. The highest reality is to be realized, not attained through words. Thus, the yoga that leads to liberation has been taught, O Keśidvaja, imperishable one. Then, King Keśidhvaja journeyed to the city of Brahman. With his mind absorbed, he reached the vast city of Kṛṣṇa. In the pure Brahman called Viṣṇu, the king attained dissolution. He enjoyed sense objects and performed actions without attachment, attaining the perfection that removes all dissatisfaction. O sage, what more shall I tell you for the treatment of the threefold suffering? Yet, my mind is still confused and does not easily find stability. Tell me, O bestower of honor, how a man might be able to endure this. The sage spoke, filled with joy, recalling the noble deeds of the blessed king, whose story, when heard, brings the bewildered mind to its proper place. And know this: the land called Bhārata is named after him, the noble Ṛṣabha.