Freed from all sins, such a one does not fall into misfortune, just as I, Brahma, am the eldest, the best, and the grandsire of all the gods. In the same manner, the knower—who is ever to be honored, unattached, and without possessions—should be revered. This vow, sanctioned by Brahma himself, is intended to liberate beings from the bonds of worldly existence. This discipline, composed by me for the twice-born, is the cause of non-return to mortal life. Yet, if one who has not mastered his senses abandons the Agnihotra sacrifice, he is swiftly carried away by the servants of Yama to the dreadful realm of Raurava. Likewise, those who devote themselves to petty acts for mere livelihood, whose minds are attached to desires, who are passionate, fond of women and wealth, who eat alone, delight in rich foods, and pursue agriculture or trade—those ignorant of the Veda, who revile it, or who approach another man’s wife—such people, corrupted by these faults, are destined for suffering. Even to converse with such a person, or to corrupt a good vow, leads one to hell. The discontented, the fickle-minded, the wicked, and the evildoers should not be touched. If one does touch them, purification is required by bathing. Having explained this, the blessed Brahma, together with the immortals, established the sacred field as is proper. Listen as I describe it: to the north lies the Chandranadi, to the east stretches the land as far as the Sarasvati. From Nandana eastward to Kalpa, with Pushkara, this altar was created by Brahma, the creator of worlds, for sacrifice. The eldest region should be recognized as the first and as the purifier of the three worlds; it is renowned as the Brahma sanctuary. The middle part belongs to Vishnu, and the youngest to Rudra; Brahma established it first. This field is the foremost and supreme, spoken of as a secret in the Vedas. Within the forest called Pushkara, where Brahma himself is present, the Lord bestowed his favor upon this land. For the benefit of the twice-born and all who dwell on earth, he fashioned it with an altar surrounded by gold and diamonds, adorned with various inlaid gems and made beautiful in every way. There, the blessed Brahma, grandsire of the worlds, delights. Vishnu and Rudra, the two great gods, the Vasus, the Ashvins, the Maruts with mighty Indra, and all the dwellers in heaven also rejoice there. This has been truthfully declared for the benefit of the worlds, in accordance with the collections of mantras and proper rites. The twice-born who recite the Vedas and serve their teachers all dwell near Brahma, blessed by him. Then Bhīṣma asked, “O Lord, by what method should those who dwell in these sacred places—desiring to reach the world of Brahmā—live in the forest or at Pushkara? Should this be done by men, by women, or by those established in the social orders and stages of life? What practices should those who reside there observe? Please tell me all of this.” Pulastya replied, “Men and women, and those established in the social orders and stages of life, should reside there, devoted to their own duties and conduct, free from hypocrisy and delusion. With actions, mind, and speech, devoted to Brahman, their senses subdued, free from envy and pettiness, intent on the welfare of all beings.” Bhīṣma then inquired further, “By performing what actions is a man called a devotee of Brahman here? And what kinds of devotees of Brahman are spoken of among men? Please tell me this.” Pulastya answered, “Threefold devotion is described, arising from mind, speech, and body; it may be worldly, Vedic, or spiritual. That which is performed by meditation, concentration, intellect, and recollection of the meaning of the Vedas, and which brings delight to Brahman, is called mental devotion. By recitation of mantras, Vedic hymns, salutations, meditations on fire and ancestral rites, and obligatory chants, this is considered verbal devotion. By vows, fasts, observances, restraint of the senses, adorning with ornaments rich in gold and jewels, and also by lunar fasts and similar practices, by Brahmakṛcchra fasts and other auspicious vows, bodily devotion is declared. This threefold devotion pertains to the twice-born. “With offerings of cow’s ghee, milk, curds, jewels, lamps, sacred grass, water, various fragrances and garlands, and substances prepared from metals, with clarified butter, incense of guggulu, fragrant black aloe, ornaments adorned with gold and jewels, and splendid garlands, with dance, instrumental music, singing, all kinds of precious gifts, and with offerings of food, drink, and eatables—such worship is performed by men. “When performed in honor of the Grandfather, Brahma, that devotion is considered worldly; the devotion that is performed with Vedic mantras and oblations is considered Vedic. On the new moon or full moon, the Agnihotra should be performed; giving of gifts is praised, as are offerings of cakes and the preparation of caru. Sacrifices, steadfastness, the drinking of soma, all sacrificial acts, recitation of the Ṛg, Yajur, and Sāma Vedas, and study of the Saṃhitās—these are performed according to prescribed rules; this is considered Vedic devotion. “Worship directed to fire, earth, wind, space, water, the moon, and the sun—all acts performed with these as the focus are considered to have Brahman as their deity. But spiritual devotion to Brahman, O King, is said to be of two kinds. “There is another system called Sāṃkhya, arising from Yoga; listen to its classification from me. The twenty-four principles, beginning with Pradhāna, are enumerated by Sāṃkhya. They are insentient and objects of enjoyment; the Purusha is the twenty-fifth. The Purusha is sentient, the experiencer, not the agent of action. The self is eternal and imperishable, the presiding cause and instigator. The Purusha is unmanifest, eternal, the cause and the grandfather. The creation of principles, the creation of states, and the creation of elements are, in truth, according to Sāṃkhya enumeration; Pradhāna is composed of qualities.” Thus, the sacred field, the means of worship, and the path of devotion—mental, verbal, bodily, worldly, Vedic, and spiritual—were all revealed, along with the profound wisdom of Sāṃkhya, to guide beings toward liberation and the blessed realms.