O King, the wise perceive this entire universe as supreme, yet also as distinct and separate, depending on their vision. True knowledge, the knowledge of Brahman, arises from the self and is expressed through words. The very form and diversity of the universe are but characteristics of the Supreme Self. After understanding this, one should turn their contemplation to the gross, visible form of Hari. Before your eyes, behold the Maruts, Vasus, Rudras, the Sun, the stars, and the planets. See also humans, animals, mountains, oceans, rivers, and trees. From the primordial matter down to the subtlest particulars, whether conscious or unconscious—know that all these are the embodied form of Hari, comprised of the threefold modes of existence. This universal form is endowed with the power of Viṣṇu, who is the very essence of the Supreme Brahman. There is a third power as well, known as ignorance and action, which is also recognized. In this insubstantial world, O wise one, it is described as such: because that power conceals, the soul is called the field-knower (kṣetrajña). In beings without life, this power is slight; in immovable beings, it is greater. Among birds and then among beasts, it grows in strength, and by its own power, animals are superior. Beyond them, O King, are nāgas, gandharvas, yakṣas, and other deities. Even Hiraṇyagarbha is recognized as endowed with this sustaining power. For, by union with that power, all things are upheld, just as all is encompassed by the sky. The immortal form of Brahman, which the wise call 'sat' or being, is the true reality. Indeed, there is no greater form of Hari apart from his own essential form. By his own play, Hari enacts the activities of gods, animals, and humans. His activity is immeasurable and pervades all, established as his very nature. This divine activity, for the purification of his own self, destroys all sins. Thus, when Viṣṇu is established in the mind, the sins of yogis are destroyed. What is thus firmly established in the mind bears the mark of purity. O King, transcending contemplation on the three states—waking, dreaming, and deep sleep—leads to the liberation of yogis. All sources of action, even those beginning with the gods, are considered impure. This steadfastness of mind is called dhāraṇā—whatever is fixed there is held. Listen, O King: without a support for the mind, dhāraṇā cannot arise. Therefore, one should contemplate Hari as possessing beautiful, well-formed cheeks and a broad, radiant forehead; with a neck like a conch and a broad chest marked by the auspicious Śrīvatsa. Meditate on Viṣṇu with eight long arms, or even with four arms, 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 endures as long as it remains firmly established in the mind. When it no longer departs, then it is considered perfected. One should contemplate the form of the Blessed Lord, serene, with a sacred thread across his chest, and remember him as free from ornaments such as crown, armlets, and necklace. Then, one should become intent on fixing the life-breath in each limb of the body. O King, this meditation is accomplished by the first six limbs of yogic practice. The meditation that is accomplished by the mind itself is called samādhi.