The passage notes a deliberation on Brahman, defined as the universe’s source and known exclusively through the Upanishads. It rejects the Samkhya concept of Pradhana, citing its scriptural absence and the promise of liberation to those realizing the Self. Consciousness is established as the fundamental cause, with the Blissful One identified as the supreme Self through repetition and its role as the source of bliss. Grammatical suffixes are interpreted as indicating abundance rather than modification. This identity is confirmed via Brahmana declarations and by distinguishing the individual soul from the supreme Self. Space, Prana, and Light are identified as Brahman due to evident indicatory marks. The instruction is validated by a seer’s vision aligning with scriptures, refuting interpretations requiring threefold meditation or reliance on inference. The text identifies Brahman, not the embodied soul, as the meditation object, noting that its qualities fit and grammatical distinctions separate subject from object. Objections regarding spatial limits or emotional experience are rejected by distinguishing the supreme Self from embodied entities. Verses identify the two heart entities as the individual and supreme Selves, citing scriptural consistency. The internal presence is God, supported by logic and mentions of place and bliss. The internal Ruler is the supreme Self, distinct from Pradhana or the embodied soul, as attributes like impermanence or recensional differences exclude others. The entity with specific qualities is Brahman, excluding the individual soul and Pradhana due to distinctive characteristics. Vaisvanara denotes the supreme Lord, supported by scriptural indications and rejection of spatial limitation objections. Jaimini sees no contradiction in direct meditation. Asmarathya and Badari explain spatial limitation through manifestation and meditation perspectives, establishing Vaisvanara as the ultimate deity.