With great devotion, men perform worship through dance, instrumental music, and heartfelt singing, offering all manner of precious gifts, as well as food, drink, and delightful edibles. Such acts of reverence, when directed toward the Grandfather Brahmā, are regarded as worldly devotion. However, when these offerings are accompanied by Vedic mantras and ritual oblations, they become Vedic devotion, rooted in sacred tradition. On the auspicious days of the new moon and the full moon, the agnihotra fire ritual is to be performed. The giving of gifts is highly praised, as are offerings of cakes and the preparation of caru, a special rice dish. All sacrificial acts—steadfastness in ritual, the drinking of soma, recitation of the Ṛg, Yajur, and Sāma Vedas, and the study of the Saṃhitās—are to be performed according to the prescribed rules, and these too are recognized as Vedic devotion. Worship directed toward the elements—fire, earth, wind, space, water, the moon, and the sun—when performed with proper understanding, is seen as worshipping Brahman, the Supreme. All acts performed with these as their focus are considered to have Brahman as their deity. Yet, O King, spiritual devotion to Brahman is said to be of two kinds. There is, in addition, another system known as Sāṃkhya, which arises from the discipline of Yoga. Listen as I explain its classification. The Sāṃkhya philosophy enumerates twenty-four principles, beginning with Pradhāna, the primordial nature. These principles are insentient and serve as objects of experience, while the Purusha, the twenty-fifth, is the sentient experiencer, not the agent of action. The self, or Purusha, is eternal and imperishable, the presiding cause and instigator of all. Unmanifest and timeless, the Purusha is the ultimate cause and the Grandfather of all. According to Sāṃkhya, the creation of principles, states, and elements all arise from Pradhāna, which is composed of the three qualities—sattva, rajas, and tamas. Concepts such as similarity, lordship, Pradhāna itself, difference, causality, Brahmanhood, and desirability are all described within this framework. The ability of Pradhāna to be utilized is called its difference; everywhere, Brahma-Purusha is both the agent and non-agent. Sentience within Pradhāna is termed similarity, and the distinction among principles and their causes of action is also recognized. Purpose, non-purpose, and lordship are all explained through this enumeration of principles. Thus have the wise, who have discerned the true meaning, declared the Sāṃkhya path. Having understood this collection and enumeration of principles, the wise know the superiority of the Brahman-principle. This devotion, as practiced by the followers of Sāṃkhya, is established by the virtuous as spiritual devotion. Now, O Pitāmaha, hear also of the devotion that arises from Yoga. The yogin, ever devoted to breath-control and meditation, with senses restrained, subsisting on alms, observing vows, and with all senses withdrawn, is the model of this path. He concentrates his mind in the heart, meditating upon the Lord of creatures, who sits in the lotus of the heart: with a radiant red face, beautiful eyes, a shining countenance, a waist adorned with the sacred Brahma-thread, four faces, four arms, and hands that grant boons and fearlessness. The perfection arising from such Yoga is called supreme devotion to Brahman; whoever possesses such devotion is known as a true devotee of Brahman. Now, O king, listen to the conduct prescribed for those dwelling in sacred places, as declared by the deity himself in the assembly of Brāhmaṇas, Viṣṇu, and others. This conduct was described in detail before all, and is characterized by absence of possessiveness, ego, attachment, and acquisitiveness. Such a person is without partiality toward relatives, equal in regard to clods of earth, stones, or gold, and always grants fearlessness to all beings through his actions. Ever devoted to breath-control, absorbed in meditation, engaged in sacrifice, always pure and faithful to the duties of ascetics—these are the Brāhmaṇas who dwell in sacred places. They are learned in the methods of Sāṃkhya and Yoga, versed in dharma, free from doubt, and worship in this noble manner. Now hear, O Pauṣkara, of the excellent fruit awaiting those among them who die in the sacred forest of Puṣkara: they attain the supremely difficult and imperishable union with Brahman. Having reached that state, they no longer experience rebirth, which brings death; having abandoned return, they abide forever in the knowledge of Brahman. For others, who remain in the world and follow its four stages of life, there is return again; they are ever devoted to the six daily duties, following the path of the householder. He who, when duly invited to a sacrifice, offers oblations properly with mantras, according to the rite, obtains a greater fruit, free from all suffering. In all worlds, his path is never hindered; endowed with divine power and prosperity, he ascends with his companions. Surrounded by thousands of women, he moves at will in a radiant celestial chariot, shining like the young sun. He wanders freely through all worlds as he wishes, irresistible, most enviable among men, supreme in all virtues, and wealthy. Even when he falls from heaven, he is born in a great family, handsome, learned in dharma, devoted to righteousness, and accomplished in all branches of knowledge. Through celibacy, service to the teacher, study of the Vedas, living by alms, and self-control, he is further endowed. Always steadfast in truth, diligent in his own duties, enjoying all desired pleasures, and with all desires fulfilled, he shines like a second sun, moving unhindered in a celestial chariot. The hosts of Guhyakas, though not Brahman, hold him in the highest esteem. Possessed of immeasurable strength and power, worshipped by gods and Dānavas, he attains equality with them, sharing in their sovereignty. Among gods, Dānavas, and mortals, he is unconquerable in battle for thousands of millions and hundreds of millions of years. Thus endowed with sovereignty, he is honored in the world of Viṣṇu; and having dwelt there in glory, when he falls again from that world of Viṣṇu, by his own actions, he is reborn in the heavenly realms.