fix one's undistracted attention to these five, while simultaneously performing the breath exercises mastered in the previous step. The five deities are addressed by chanting the five letters or syllables (Bijamantra which are the sounds of the Chakras) which are laṃ (), vaṃ (), raṃ (), yaṃ (), and haṃ () to become one with Parameshvara (God). Verses 8.11–15 state that a yogin should practice meditating on these respective body systems as deities, with the help of Om mantra, as this leads to dissolution, and realization of the Brahman-Purusha. After mastery is achieved with the aid of envisioning the five deities within one's body, the text mentions that the yogin overcomes three Dosha (दोष, faults). The chapter ends by reminding the yoga student to not forget the daily duties and works, the virtuous self-restraints (yamas) and virtuous observances (niyamas) as he gains mastery to this level of yoga. Chapter 9 discusses Dhyana limb of yoga. Dhyana can lead to freedom or bondage, depending on how and what one concentrates on. Freedom comes from realizing the oneness of individual self with the universal self. The Nirguna (non-qualified, attribute less) form of meditation is best suited for those who have mastered the vital airs as well as all the Asanas with inner awareness of Marmans (vital points) and Nadis (blood vessels). These yogins and yoginis can abstract, feel the Self within, and should meditate on "I am Brahman, who is all pervasive, all embracing, all perceiving and full of bliss". The Saguna meditation, that is qualified and with attributes, is for those who need a concrete symbol such as a Murti, or a visualization aid. They should think of the identity of their lotus heart having eight petals with the highest self visualized as Vasudeva, Narayana or Purushottama. The meditation should concentrate on one's own identity with this image of imperishable highest self. This is the path to the state of Vaishvanara, or qualified Dhyana. The text suggests variations to the Saguna meditation, such as perceiving the union of a golden disc with four-faced golden Purusha, imagining a lustrous inner self inside oneself and then oneness with it, and other variations. Verses 9.43–44 state that the inner self, whether meditated upon as Nirguna or Saguna, is one and the same. Concentration Chapter 10 states meditation practice perfects one's ability to concentrate, wherein the object one concentrates on becomes the one of attachment,