Hear, then, the subtle and profound wisdom as revealed in the ancient discourse. The sages speak of seven principles—similarity, lordship, Pradhāna, difference, causality, Brahmanhood, and desirability—as the foundation of understanding. Difference is known as the capacity of something to be utilized by Pradhāna, the primal matter. Everywhere, Brahma-Purusha, the cosmic spirit, acts as the agent, yet is also described as non-agent, transcending action and inaction. When sentience appears in Pradhāna, it is called similarity; and the distinctions among the principles, as well as their causes and effects, are also thus explained. Purpose and non-purpose, lordship and its enumeration—all these, when carefully analyzed, are declared by the wise as the essence of Sāṃkhya philosophy, for they have discerned the true meaning. Thus is the collection and enumeration of principles established. Those who have heard of the supremacy of the Brahman-principle, the wise ones, understand the ultimate truth. The devotion of the Sāṃkhya-knowers is recognized by the virtuous as spiritual and noble. Now listen, O Pitāmaha, to the devotion that arises from Yoga. The true yogin is ever devoted to breath-control, constantly meditative, with senses restrained, living on alms, observing sacred vows, and withdrawing all sense-activities. He fixes his mind in the heart, meditating upon the Lord of all creatures, who is seated in the lotus of the heart, with a radiant red face and beautiful eyes. This divine form shines in all directions, the waist adorned with the sacred Brahma-thread, four-faced and four-armed, with hands bestowing boons and fearlessness. The perfection that arises from such Yoga is called supreme devotion to Brahman. Whoever possesses this devotion to the deity is truly a devotee of Brahman. Now, O king, hear also of the conduct prescribed for those who dwell 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, characterized by the absence of possessiveness, ego, attachment, and acquisitiveness. Such a person is free from partiality among relatives, equal-minded towards clod, stone, and gold, and always grants fearlessness to all beings through his actions. Ever devoted to breath-control and meditation, engaged in sacrifice, pure in conduct, and dedicated to the duties of ascetics—these Brāhmaṇas, dwelling in sacred places, who know the methods of Sāṃkhya and Yoga, learned in dharma and free from doubt, worship with this rite. Now, O Pauṣkara, hear of the excellent fruit that awaits 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 do not return to mortal birth, which brings death; they abandon all further return and abide in the knowledge of Brahman. But others, who dwell in the world and its stages of life, are subject to return; always devoted to the six duties and following the rule of the householder. He who, when properly invited to a sacrifice, offers oblations with the correct mantras and rites, attains 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 virtue and wealth. When his time in heaven ends, he is born in a great family, handsome, learned in dharma, devoted to righteousness, and accomplished in all branches of knowledge. By celibacy, service to his teacher, Vedic study, living on alms, and self-control, he is further endowed. Ever steadfast in truth, diligent in his duties, he enjoys all desired pleasures and relies on the fulfillment of all desires. Like a second sun, he moves 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, endowed with equal 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; having dwelt there in glory, when he falls again by his own actions, he is born in the abodes of heaven. If he reaches the Puṣkara forest and is established in the stage of celibacy, practicing the Vedas, he dwells there or even dies there. Upon death, he ascends in a divine chariot, radiant with his own splendor, shining like the full moon, delightful to behold. He reaches the realm of Rudra and enjoys happiness together with the secret beings, attaining great sovereignty and lordship over all the worlds. Having enjoyed honor in Rudra’s realm for thousands of ages, when his time there ends, he proceeds onward in due course. Always joyful, having experienced flawless happiness, he is born in a great and divine family of twice-borns. Among humans, he is righteous, handsome, eloquent, and desirable to women, a lord of pleasure and strength. Practicing the life of a forest-dweller, avoiding village medicines, his progress is never hindered in any world. He subsists on dried leaves and fruits, eats flowers, roots, and water, using the pigeon’s stone, the grinding stone, and the tooth-pestle as needed. He lives by whatever means, wearing bark and rough cloth, with matted hair, bathing thrice daily, free from faults, and carrying a staff. Whoever is devoted to such difficult vows, whether an outcaste or of the highest birth, sleeping even on water, practicing the five fires, and entering caves during the rains—such is the path and fruit of supreme devotion and discipline as proclaimed by the ancient sages.