After performing austerities, when one becomes truly detached through the discipline of those austerities, renunciation becomes possible. Simply retreating to the forest or practicing celibacy does not make one a renunciant, nor does it mean accomplishment in that path. Instead, whether one is a learned householder or dwelling in the forest, renunciation should be undertaken as enjoined by the scriptures. Even those who are blind, lame, or poor—so long as they are twice-born and possess genuine detachment—may renounce. However, if someone tries to renounce without true detachment, they inevitably fall from the path. It is the devoted one, firmly established in their own stage of life, who becomes fit for immortality. Indeed, those who consistently uphold their own duty are also worthy of immortality. Acting with a serene mind, one attains the supreme state. At the heart of all offerings is Brahman; the supreme offering is made to Brahman alone. This offering to Brahman is proclaimed by seers who have realized the truth. One who acts with understanding is always making this supreme offering to Brahman, and even ordinary actions themselves are said to be this unsurpassed offering. When a wise person acts, their actions can lead to liberation. Yet, if one does not renounce the fruits of action, they become bound by those very results. Even an unlearned person who acts can swiftly attain the supreme state. When serenity of mind arises, Brahman is then realized. Knowledge, together with action, arises pure and free from fault. Actions should be performed for the satisfaction of the Lord; by doing so, one attains freedom from the bondage of action. Alone, free from possessiveness and peaceful, one is liberated even while living. Such a person merges into that which is eternal bliss, beyond all appearances. For the satisfaction of the Supreme Lord, one attains that eternal state. Without following this path, perfection cannot be attained. Then, bowing reverently to Hrishikesha, the seekers spoke again: “Now we wish to hear how the world comes into being. Who is the controller of all? Tell us, O Supreme Person.” In response, the Lord spoke in a deep voice about the origin and dissolution of beings. He is infinite, immeasurable, the controller, facing in all directions. That which thinkers on reality call Pradhana and Prakriti is ageless, constant, imperishable, eternally abiding in its own nature. The great form of all beings is established in the Self. In the beginning, before time itself, the unmanifest Brahman came into being. The dissolution known as 'prākṛta' endures until the universe emerges anew. In that state, there is neither day nor night—not even figuratively. The unmanifest, pervading all beings, is the supreme inner ruler and Lord. It was the Supreme Lord who stirred this unmanifest into motion through his supreme yoga. Entering it for the purpose of agitation, he assumed the form of yoga. He remained within Pradhāna, contracting and expanding. From this, the great seed arose, composed of both Pradhāna and Puruṣa. From that seed came intelligence, steadfastness, memory, and consciousness. From the Mahat, the threefold ego-sense was born. Thus, the origins of all beings and the unfolding of creation were revealed.