By the sacrifice of knowledge: knowledge itself, having the Blessed Lord for its object, is the sacrifice; by that sacrifice of knowledge, sacrificing, honouring, Me, the Lord, and others too, setting aside other worship, worship Me. And that knowledge: some, by oneness, worship by the vision of the supreme truth that the supreme Brahman is one only. Some worship by separateness, holding that the same Blessed Lord, Viṣṇu, abides in the distinct forms of the sun, the moon and the rest. And some worship Him as the Viṣṇu of universal form, facing every way, holding that the same Blessed Lord abides in many ways, manifoldly. If they worship in many ways, how do they worship You alone? In answer He says.

Others too, great souls, sacrificing with the praising and the rest spoken of before, and with the sacrifice called knowledge, worship Me. How? In manifold ways, as distinct, in the form of the world, world-faced, having the world for its mode, they worship Me as one. This is what is said: the Blessed One, Vasudeva alone, having an exceedingly subtle conscious-and-unconscious thing, unfit for the division of name and form, for His body, of true resolve, resolves 'let Me be one having the manifold, divided-named-and-formed, gross conscious-and-unconscious thing for My body', and He, that one God alone, abides with the wondrous world as His body, named animal, man, and unmoving thing; dwelling on this, they worship Me. For so it is, I alone abide with the universe as My body. The Lord says this.

'By oneness', that one Narayana alone stands everywhere; 'by separateness', as utterly distinct from everything. His form is indeed manifold, as the Sanatsujata text says, 'it shines as if white, as if red, and then blue, and then bright' (Mahabharata 5.44.26); or else the worshippers are 'many' and worship 'in many ways', in the manner stated by 'others, again, the divine' (4.25).