Listen, as the sacred narrative unfolds, revealing the supreme sanctity of the revered places and the ways of devotion that lead one toward Brahman. Among the holy sanctuaries, the eldest is to be recognized as the foremost and as the purifier of the three worlds. This is renowned as the Brahma sanctuary. The middle one is associated with Vishnu, and the youngest with Rudra. Of these, Brahma first established the eldest, making it the most exalted and supreme of all fields, a secret praised in the Vedas. Within this sanctified realm lies the forest known as Pushkara, where the Lord Brahma himself is ever-present. It was Brahma who bestowed his favor upon this very land, making it a place of immense spiritual merit for the twice-born and all beings who dwell upon earth. Here, the land was prepared with an altar, encircled by gold and diamonds, and adorned with countless inlaid gems, radiating beauty in every direction. In this wondrous place, the blessed Brahma, grandsire of the worlds, finds delight. It is not only Brahma who rejoices here. Vishnu and Rudra, the Vasus, the Ashvins, the Maruts, mighty Indra, and all the dwellers of heaven also take delight in this sanctified field. What has thus been spoken is declared truly and for the benefit of all worlds, in accordance with the sacred collections, mantras, and prescribed rites. The twice-born who recite the Vedas and are devoted to serving their teachers all reside near Brahma, blessed by his presence. At this point, Bhīṣma, eager for wisdom, inquires, “O Lord, by what method should those who dwell in such sacred places, wishing to attain the world of Brahmā, conduct themselves in the forest or at Pushkara? Should men, women, or those established in the social orders and stages of life undertake this? What practices should the residents follow? Please tell me all of this.” Pulastya replies, “Men and women alike, and those established in the various social orders and stages of life, should dwell here, devoted to their own duties and conduct, free from hypocrisy and delusion. With actions, mind, and speech, they must be devoted to Brahman, their senses subdued, free from envy and pettiness, intent always on the welfare of all beings.” Bhīṣma then asks, “By performing what actions is a man called a devotee of Brahman here? And what types of devotees of Brahman are spoken of among men? Tell me this.” Pulastya answers, “Devotion is described as threefold, arising from the mind, speech, and body. Each of these may be worldly, Vedic, or spiritual. Mental devotion is that which is performed through meditation, concentration, intellect, and recollecting the meaning of the Vedas, thus bringing delight to Brahman. Verbal devotion is expressed through the recitation of mantras, Vedic hymns, salutations, meditations on fire, ancestral rites, and obligatory chants. Bodily devotion is performed through vows, fasts, observances, restraint of the senses, adorning oneself with ornaments of gold and jewels, and also through lunar fasts and similar practices, including Brahmakṛcchra fasts and other auspicious vows. This threefold devotion pertains especially to the twice-born. “Furthermore, devotion is expressed through offerings of cow’s ghee, milk, curds, jewels, lamps, sacred grass, water, fragrant substances, garlands, and items fashioned from metals. Clarified butter, incense of guggulu, fragrant black aloe, golden and jeweled ornaments, and splendid garlands are offered. Worship is performed with dance, instrumental music, singing, all manner of precious gifts, and offerings of food and drink. When such worship is directed to the Grandfather, Brahma, it is considered worldly devotion. When performed with Vedic mantras and oblations, it is Vedic devotion. “On the new moon or full moon, the agnihotra should be performed. Giving of gifts is highly praised, as are offerings of cakes and the preparation of caru, a rice dish. Sacrifices, steadfastness, the drinking of soma, all sacrificial acts, recitation of the Ṛg, Yajur, and Sāma Vedas, and the study of the Saṃhitās—all these, performed according to prescribed rules, are regarded as Vedic devotion. Worship directed to fire, earth, wind, space, water, the moon, and the sun, and all acts performed with these as the focus, are considered to have Brahman as their deity. “But, O King, spiritual devotion to Brahman is of two kinds. There is a system called Sāṃkhya, arising from Yoga. Hear now its classification: Sāṃkhya enumerates twenty-four principles, beginning with Pradhāna. These are insentient and objects of enjoyment; the twenty-fifth is the Purusha, who is sentient, the experiencer, but 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 of all. “The creation of principles, of states, and of elements is, according to Sāṃkhya, the work of Pradhāna, which is composed of qualities. Similarity, lordship, Pradhāna, difference, causality, Brahmanhood, and desirability—these are described thus. The capacity to be made use of by Pradhāna is called its difference; everywhere, Brahma-Purusha is both the agent and non-agent. Sentience in Pradhāna is similarity; distinction among principles and their causes of action is also recognized. Purpose, non-purpose, and lordship are determined by the enumeration of principles. Thus, Sāṃkhya is declared by the wise, who have discerned its meaning. “This is the collection and enumeration of principles. Having heard of the superiority of the Brahman-principle, the wise know the truth. The devotion of the Sāṃkhya-knowers is established by the virtuous as spiritual devotion. Now, hear also of the devotion that arises from Yoga. “One devoted to breath-control, always meditative, with restrained senses, eating only alms, observing vows, and withdrawing all senses, should practice concentration in the heart. He should meditate on the Lord of creatures, seated in the lotus of the heart, with a red face and beautiful eyes, his countenance shining all around, his waist adorned with a sacred thread, four-faced, four-armed, his hands bestowing boons and fearlessness. “The perfection that arises from Yoga is called supreme devotion to Brahman. Whoever possesses such devotion to the deity is truly called a devotee of Brahman.