Meditate upon Viṣṇu, the Lord, who may appear with eight long arms or with four, his divine form manifest and present before you. Clad in pure yellow garments, he is adorned with shining bracelets, and in his hands he bears the bow Śārṅga, the conch, the mace, and the sword. This is the form to hold in your heart, O King, as you practice dhāraṇā—concentration—establishing it firmly within, so it remains unwavering. When this focus no longer departs from the mind, know that your dhāraṇā is perfected. Contemplate the Blessed Lord, serene, with the sacred thread across his chest. In this meditation, he is remembered as free from ornaments such as crown, armlets, or necklace—pure and simple. Let your intent now be to fix the life-breath, prāṇa, in each limb, for this is the meditation accomplished by the first six limbs of yoga. When the mind itself becomes absorbed in this meditation, it is called samādhi. In this way, when all residual impressions have been exhausted, the self is to be realized. Having accomplished the work of liberation, one who has fulfilled all duties withdraws, resting in the supreme peace. For such a one, unity and difference both arise; yet, difference is seen only through ignorance. Who, then, could deny the accepted non-difference between the self and Brahman? What else remains for you to do, whether in brief or in detail? By this instruction, all the impurity of my mind has been destroyed. Even those learned in the Vedas cannot truly speak of the king among men, for the highest reality is to be realized, not reached by words. The yoga that leads to liberation has been taught to you, O Keśidvaja, imperishable one. Thus, King Keśidhvaja went to the city of Brahman. With his mind wholly absorbed, he reached the vast city of Kṛṣṇa, and in the pure Brahman known as Viṣṇu, the king attained dissolution. He enjoyed the objects of the senses and performed his actions, yet remained unattached. O sage, he attained the perfection that removes all dissatisfaction. What more can 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. He spoke, filled with joy, recalling the deeds of the blessed king. Upon hearing of him, your mind, though bewildered, will find its proper place. The land called Bhārata is named after the noble Ṛṣabha. He ruled with righteousness, delighting his subjects as a father would his children. With his mind absorbed in meditation on the essence of all the gods, he engaged in various duties. The wise Ṛṣabha, relinquishing his kingdom, went to the hermitage of Pulastya. There, becoming an ascetic, he devoted himself to the worship of Viṣṇu, O sage. Every morning, having bathed in pure water, O Nārada, he performed his rituals, and then, arriving at the hermitage, he worshipped Vāsudeva, Lord of the universe. With fruits, flowers, leaves of tulasi, and clear water, he offered his worship. One morning, after bathing, his mind intent, he went to the riverbank, thirsty, to drink water. And there, as she was about to finish drinking the water, something remarkable occurred.