The sages gathered, full of curiosity, and asked: “What need is there for men or women, even those firmly established in spiritual disciplines, to pursue further attainments?” They wondered about the proper place and role for both men and women, together with all the social orders and stages of life, in the pursuit of spiritual fulfillment. They asked, “By action, mind, and speech, with devotion to Rudra and self-controlled senses—what acts should people perform? Tell us about true devotion to Rudra.” In response, it was explained that there are many kinds of acts: worldly duties, Vedic rituals, and those that pertain to the inner self. Devotion to Rudra can be cultivated through meditation, concentration, and the keen use of intellect, leading to constant remembrance of the Rudras. It is expressed through vows, fasting, observances, and the restraint of the senses. Offerings are made with cow’s ghee, milk, curds, fragrant substances, red kusa grass, and gifts. Clarified butter, incense of guggulu, and the fragrance of black aloewood are used to honor him. Devotees spread perfumes, offer fine garments, sing hymns of praise, and decorate with flags, fans, and elevated ornaments. Even the food and drink offered, down to the grains used in worship, are acts of devotion. The Vedic acts are those performed with sacred mantras, offerings, and sacrifices. On the new moon and full moon, the Agnihotra ritual is to be performed. The desired conduct includes the drinking of Soma, the performance of sacrifices, and all prescribed rites. The elements—fire, earth, wind, space, moon, and sun—are to be kept in mind, for any act performed with these as witnesses becomes divine. Another path is the yogic method called Sāṃkhya, whose distinction was explained: the insentient elements are joined together by the twenty-fifth principle, the person (puruṣa). Rudra is the twenty-sixth principle—he is the creator, all-knowing, conscious, and sovereign. The person is eternally unmanifest, while the great Lord Maheśvara is the ultimate cause. For the sake of understanding, the primordial matter (pradhāna), composed of qualities, is also considered, but even this cause belongs to Rudra; this is called the desired state. The principle in primordial matter is insentient. By knowing the essential difference in purpose, the principle is reckoned without enumeration. Thus, both the essential nature and the enumeration of principles are truly explained. This devotion established in Sāṃkhya is regarded by the wise as spiritual. Another type of devotee is devoted to breath-control, always meditating with restrained senses. He contemplates the one seated in the lotus of the heart, with five faces and three eyes, white and auspicious, ten-armed, with hands granting boons and fearlessness. He who is truly devoted to Rudra is called a devotee of Rudra. This was established by Rudra himself in the assembly of Brahmā and the other gods. Such devotees are free from possessiveness, ego, attachment, and acquisitiveness. They always grant fearlessness to beings through their threefold actions. Brāhmaṇas who dwell in sacred places and perform various sacrifices surely attain the exceedingly difficult and imperishable union with Brahman. Having abandoned rebirth, they remain established in the ordinance of Maheśvara. Even while embracing the rule of household life, they are always devoted to the six sacred duties. As a result, they attain greater rewards, free from all suffering. By divine union with sovereignty, such a devotee is firmly established in his own possessions. Surrounded by thousands of women, he dwells wherever he pleases, coming and going at will. He is most desirable among men, supreme among all castes, and wealthy.