Pulastya, the wise sage, spoke of the ideal way of life for men and women, whatever their station—whether they belonged to a particular social order or stage of life. He instructed that all should dwell in their proper place, devoted to their own duties and conduct, living free from hypocrisy and delusion. Their actions, minds, and words should be dedicated to Brahman, their senses held in check, without envy or pettiness, and their hearts intent on the welfare of all beings. At this, Bhīṣma respectfully inquired, “By what actions does a person become known as a devotee of Brahman in this world? What kinds of devotees of Brahman are recognized among men? Please explain this to me.” Pulastya replied, “Threefold is the devotion spoken of—arising from mind, speech, and body. Each may take a worldly, Vedic, or spiritual form. Mental devotion is that which is practiced through meditation, concentration, the intellect, and constant recollection of the Vedas’ meaning—bringing delight to Brahman. Verbal devotion is performed by reciting mantras and Vedic hymns, offering salutations, meditating upon fire and the ancestors, and chanting obligatory prayers. Bodily devotion is observed through vows and fasts, self-restraint, adorning oneself with gold and jeweled ornaments, lunar fasts, the Brahmakṛcchra and other auspicious vows. This threefold devotion is especially suited for the twice-born. “In worship, offerings are made: ghee, milk, curds, jewels, lamps, sacred grass, water, fragrant substances, garlands, and objects made of precious metals. Clarified butter, incense of guggulu, fragrant black aloe, ornaments of gold and jewels, and splendid garlands are presented. Dance, music, singing, precious gifts, food, drink, and all manner of eatables are offered by men as acts of worship. “When such devotion is performed in honor of the Grandfather, Brahmā, it is called worldly devotion. When performed with Vedic mantras and oblations, it is considered Vedic. On new moon and full moon days, the agnihotra sacrifice should be performed; giving gifts, offering cakes, and preparing the caru rice dish are praised. Sacrifices, steadfastness, drinking soma, all sacrificial acts, recitation of the Ṛg, Yajur, and Sāma Vedas, and study of the Saṃhitās—all these, when performed according to prescribed rules, are Vedic devotion. Worship directed to fire, earth, wind, space, water, the moon, and the sun is also considered to have Brahman as its deity. “But, O King, spiritual devotion to Brahman is said to be of two kinds. There is the Sāṃkhya system, which arises from Yoga. Listen as I explain its classification: Sāṃkhya enumerates twenty-four principles, beginning with Pradhāna, which are insentient and objects of enjoyment; the Purusha, the twenty-fifth, is sentient, the experiencer, yet not the agent of action. The Self is eternal and imperishable, the presiding cause and instigator—unmanifest, eternal, the cause and the Grandfather. “According to Sāṃkhya, the creation of principles, states, and elements all proceed from Pradhāna, which is composed of qualities. There are concepts such as similarity, lordship, Pradhāna, difference, causality, Brahmanhood, and desirability. The capacity to be made use of by Pradhāna is called its difference. Everywhere, Brahma-Purusha is both agent and non-agent. Sentience in Pradhāna is called similarity; there are distinctions among the principles and their causes of action. Purpose and non-purpose, lordship—these are all enumerated by the wise as Sāṃkhya. “Thus, the collection and enumeration of principles is explained. Those who understand the superiority of the Brahman-principle know the truth. This devotion of the Sāṃkhya-makers is established by the virtuous as spiritual. Now, hear also of the devotion arising from Yoga. “One devoted to breath-control, always meditative, with restrained senses, subsisting on alms, observing vows, with all senses withdrawn—he should concentrate in the heart and meditate on the Lord of creatures, seated in the lotus of the heart, with a red face and beautiful eyes. His face shines in all directions, his waist adorned with the Brahma-thread, four-faced and four-armed, hands granting boons and fearlessness. The perfection gained from such Yoga is called supreme devotion to Brahman; whoever possesses such devotion is truly a devotee of Brahman. “Hear also, O King, the conduct prescribed for those dwelling in sacred places, as declared by the deity himself in the assembly of Brāhmaṇas, Viṣṇu, and others. It was described in detail before, in the presence of all: such a person is free from possessiveness, ego, attachment, and the urge to acquire. Without special affection for relatives, equal toward clod, stone, and gold, he always grants fearlessness to beings through his actions. “Constantly devoted to breath-control, absorbed in meditation, engaged in sacrifice, always pure, and devoted to the duties of ascetics—such are the Brāhmaṇas who dwell in sacred places, who know the ways of Sāṃkhya and Yoga, who are learned in dharma and free from doubt. They worship with this rite. “Now, O Pauṣkara, hear of the excellent fruit for those among them who die in the forest of Puṣkara: they attain the supremely difficult and imperishable union with Brahman. Having reached that state, they do not return to rebirth, which brings death; they abide in the knowledge of Brahman, free from further return. “But for others, who dwell in the world and its stages of life, there is return again. They remain devoted to the six duties, following the householder’s rule. He who, when properly invited to a sacrifice, offers oblations with mantras according to the rite, obtains a greater fruit, free from all suffering. In all worlds, his path is unhindered; endowed with divine power and prosperity, he ascends with his companions.