From the very beginning of creation, Hari—the supreme Lord, source of all—has been honored by Svayambhu and all the great beings. In this world, the duties of each class and stage of life have been set forth according to dharma. For a Brahmin, the path is clear: to worship, to officiate at sacrifices, to give generously, and to accept gifts in accordance with the scriptures. Kshatriyas and Vaishyas, too, have their sacred responsibilities: giving, studying, and performing sacrifices. As for Shudras, their dharma is to serve the twice-born with devotion. All who seek knowledge may beg for alms, serve their teachers, study under guidance, and practice self-study. The journey through life unfolds in stages, each with its own twofold and fourfold divisions. When one has properly studied the Vedas, it is right to enter the stage of the householder. The householder maintains the sacred fires, welcomes and serves guests, performs sacrifices, gives in charity, and worships the gods. There are two kinds of householders: those who live with detachment and those who are actively engaged in the world. Once a householder has discharged the three debts—to the gods, the sages, and the ancestors—and has set aside wife and wealth, another path opens. Such a one may dwell on roots and fruits, practicing self-study and austerity in the forest. There, he continues to worship the gods, making offerings with devotion. As austerity deepens, the body becomes lean, and the mind turns ever more to meditation. Constantly practicing yoga, mastering the senses, and aspiring to ascend beyond worldly ties, the sage finds delight only in the Self, ever content, and becomes truly great. In this final stage, the renouncer lives by begging, learning, silence, austerity, and especially meditation. Some renounce through knowledge, others through the Vedas themselves. Among yogis, there are three kinds: material yogis, Kshatriya yogis, and others. The first contemplation was for liberation in times past; in the present, deep contemplation is more difficult. True liberation arises from righteousness, while desire springs from wealth. Knowledge is first withdrawn, then set in motion by the deity of fire. The path is marked by straightforwardness, absence of envy, and visiting sacred places; by worship of the deities and, above all, honoring the Brahmins. Such are the duties of those in every stage of life. Now hear of the fourfold class: Kshatriyas who do not flee in battle attain the station of Indra. Those born as Shudras and those who serve attain the Gandharva realm. Their destination is the same as that of forest-dwellers and revered teachers. For ascetics with controlled minds and renunciates whose energy flows upward, there is a higher realm. For yogis, the immortal abode is the supreme syllable, 'space'. Liberation is attained through knowledge of the eightfold limbs of yoga, which are as follows: truth, speech that benefits all beings, non-stealing, and supreme self-restraint. These five observances, beginning with truth, are both external and internal. Self-study, recitation of mantras, and devotion to Hari are sacrifices in themselves. Meditation on the mantra is the 'womb' from which realization is born; its opposite is called 'without womb'. Kumbhaka, or breath retention, comes from steadiness, while exhalation is known as the threefold recaka. The finest withdrawal (pratyahara) is measured as thirty-six counts and is itself a form of restraint. Absorption is the state of realizing "I am Brahman," the abiding in Brahman. Brahman is pure knowledge and bliss; this alone is the true essence—thou art that. Brahman is beyond ego, mind, intellect, the great principle, and all distinctions. It is eternally pure, awakened, liberated, true, blissful, and non-dual. Meditating thus, the brāhmaṇa is freed from the bondage of existence, attaining the supreme goal.