Manu, the ancient lawgiver, once declared a concise dharma for the four varṇas, setting forth the duties and stations appropriate to each. For kṣatriyas—those who stand firm and do not flee in battle—the station of Indra, lord of the heavens, is ordained. For those of the śūdra class who live by service, the Gandharva realm awaits them. Their prescribed place is among those who dwell with their teacher, learning and serving. The station of the householder, called prājāpatya, was established by the self-born, and this very station is also known as Hiraṇyagarbha, from which there is no return. This abode is one of bliss and lordship, the highest state and supreme goal for those who follow its path. Four āśramas—the stages of life—are taught in the scriptures, but for yogins, only one is said to matter: the unmoving seat of renunciation. There is no fifth state beyond these. He who observes the vow of brahmacharya, whether as an upakurvāṇa (who undertakes the vow for a time) or a naiṣṭhika (who continues it until death), is devoted to the essence of Brahman. The upakurvāṇa is known by his temporary commitment, while the naiṣṭhika remains steadfast until his last breath. The practitioner who supports his family is called a householder. He who wanders alone, indifferent to worldly ties, is a seeker of liberation. One who is devoted to self-study in the forest is regarded as an ascetic, and he who abides in the forest-dweller stage is known as a renunciant. The mendicant who pursues knowledge is called the supreme renunciant. He who is endowed with true vision is called both a yogi and a mendicant. There are three kinds of renouncers of action, all known as supreme renunciants. The one established in the highest yoga is said to be in the third and last stage of life. In this third stage, supreme contemplation is declared to be the final practice. Across all Vedic scriptures, a fifth āśrama is never admitted. The all-pervading Self once spoke to Daksha and the others, saying, "Create various beings." Obeying this command, they created all beings, beginning with the gods and humans. "I protect this world," the Self declared, "and the wielder of the trident—Śiva—will dissolve it." From the union of rajas, sattva, and tamas—the three qualities—arises the Supreme Self. The Supreme Lords bow to one another and merge in play, honoring their mutual divinity. O twice-born, three forms of meditation are always present in Rudra. The second is declared to be meditation on the imperishable aspect of the god Brahman. Dividing himself by his own will, that Lord abides as the inner ruler within all others. The Supreme Person, who is beyond the unmanifest, attained the state of Brahman. It is remembered that, though the Lord is one, for the sake of action, he has three bodies. If one desires to reach that place called liberation, which is imperishable, without delay, he should worship with devotion and vow for his whole life. The three āśramas are known as Vaishnava, Brahma, and Hara's ashrama. One devoted to the knowledge of Brahman should meditate on and worship these. To mark this devotion, a tripuṇḍra mark should be made on the forehead with white ash. One should always bear the trident symbol on the forehead with fragrant waters, and a tilaka should always be worn. By practicing meditation above and below, and by wearing the tripuṇḍra, and by bearing the trident, liberation is certainly attained—there is no doubt.