Listen attentively, for what is about to be revealed leads to liberation. Those who are constantly misled by falsehood find themselves ensnared in suffering and darkness, their lives burdened by affliction. True austerity lies in the abandonment of pleasure, and complete renunciation is the fulfillment of yoga. Such renunciation, undertaken to remove suffering, becomes the path to freedom from misfortune. Now, let me declare to you the six and the five organs of action. Generation, speech, grasping, movement, and excretion—these are the organs by which action is performed. Thus, there are eleven faculties in all, produced by the intellect and the mind. Alongside these are the faculties of touch, form, taste, and smell, through which the threefold state arises in succession. In this way, the threefold Vedas are established, accomplishing all things. The quality of sattva arises in the mind, sometimes from nowhere, sometimes from somewhere. The signs of rajas become evident, whether there is an apparent cause or not. And the various qualities of tamas persist in one way or another. Yet, the one who is truly wise remains untouched by the undesirable results of actions, just as a lotus leaf is not wetted by water. When such a person, liberated, abandons both pleasure and pain, he becomes without marks and attains the highest state. When all merit is exhausted, sin is gone, and the results of bodily causes are destroyed, he remains or departs like a spider when its threads are spent, turning about as it wishes. He is like a deer that leaves behind its old antler, or a serpent that sheds its skin. He is as a fish, abandoned when it falls into a pond, or as a bird that descends with strength. In this way, when the liberated one abandons pleasure and pain, he attains the supreme, markless state. Having reflected upon everything and understood the truth, he dwells supremely content and free from sorrow. "Nothing here burns me at all," he declares, as the king himself once said. Even after experiencing troubles, he remains untroubled and is released, just as the King of Mithila was upon meeting Kapila. Once more, with affection, the noble-minded one questioned Sanandana, saying, "O sage, ocean of compassion, I have taken refuge in you—tell me, what is the remedy for birth, old age, and all the other afflictions that prevail from the womb onward?" Sanandana replied, "The sole and ultimate remedy is considered to be the attainment of the Blessed Lord. O great sage, the knowledge of the means to attain Him, and the actions required, have already been spoken of. The supreme knowledge, arising from discernment of Brahman, is composed of the tradition of the sound-Brahman. Now, listen as I explain this clearly. One who is deeply versed in the sound-Brahman attains the supreme Brahman. The highest attainment is indeed that of the imperishable, which is supreme and encompasses the Ṛgveda and the others. This reality is indescribable and formless, yet is said to possess hands, feet, and other attributes. It pervades all and is pervaded by all; sages truly see this. That subtle, supreme abode of Viṣṇu is spoken of in the words of the Vedas. The word 'Bhagavat' designates Him whose essence is imperishable. That by which knowledge is known—that supreme knowledge—is distinct from the threefold Veda. In worship, the word 'Bhagavat' is used in a figurative sense. O sage, 'Bhagavat' refers to the cause of all causes; in the scriptures, 'ga' is called the father and creator. And 'bhaga' is said to be the sixfold excellence of knowledge and detachment.