Deva Hooti said: The characteristics of the great and the like, of nature and of the person, are known by their essence, which is the ultimate reality.

As stated in the Sankhya, that which is the root, that is what is perceived. Please tell me in detail about the path of devotion, O Lord.

By which renunciation, O Lord, a person becomes all-pervading. Please explain to me the various cycles of life in the living world.

The form of the Lord of Time and of others, indeed, what do the wise do to attain that essence?

In the darkness of ignorance, where the eyes of the world are blinded by false perception, may you, the sun of yoga, arise with the wisdom that awakens the weary.

Maitreya said: Thus, responding gently to the words of the mother, the great sage spoke, filled with affection and compassion.

The Supreme Lord said: The path of devotion is diverse, O beautiful one, and is experienced in various ways according to one's inherent qualities.

He who, with a divided vision, intends harm, hypocrisy, or envy, is of a tamasic nature.

He who, with a separate mindset, desires wealth or sensual pleasures, through worship or offerings, is of a rajasic nature.

One who performs actions with the intention of renunciation, or offers them to the Supreme, is said to be in the sattvic mode.

Just as the flow of the mind is uninterrupted towards the ocean, so is the devotion that arises merely from hearing about my qualities, which reside in all beings.

The characteristics of the path of devotion, which is beyond the modes of nature, have been described as that which is unmotivated and unwavering towards the Supreme Person.

The four types of liberation—salokya, sarupya, samipya, and ekatva—are not attained by those who do not serve me.

This very devotion, known as the path of devotion, is the ultimate means by which one transcends the three modes and attains my nature.

By serving with a selfless attitude and adhering to one's own duty, one can attain greatness through the practice of action, without causing harm, continuously.

Through the vision, touch, worship, praise, and reverence towards beings, with the essence of my being and the purity of the mind.

With great respect for the noble, compassion for the downtrodden, and friendship towards equals, along with self-discipline and restraint.

From listening to spiritual teachings and from chanting my name, along with sincerity, association with the noble, and actions devoid of ego.

By the qualities of my righteous nature, one achieves a pure disposition, which is indeed the essence of all virtues.

Just as the wind carries the scent from the source of fragrance, similarly, one who is engaged in yoga perceives the unchanging self.

I am always present in all beings as the soul of all beings. Ignoring me, mortals perform rituals that are mere show.

He who worships me, the supreme soul present in all beings, abandoning rituals, is like one who offers oblations to ashes.

Those who harbor enmity towards me, perceiving me as separate, do not attain peace of mind among beings.

I, who am pure, am not satisfied by offerings made with impure substances, nor by those who disrespect the community of beings.

One should worship the Lord, who is present in all beings, through one's own actions, until one knows Him in the heart.

The one who causes distress to others, even if he is oneself, is met with fear of death by those who see differently.

Thus, I, who am the soul of all beings, should be worshipped with gifts and friendship, with an undivided eye.

The living beings are indeed superior to the non-living; hence, those who are endowed with life are auspicious.

Among them, those who are skilled in touch are superior to those who are skilled in taste; and those who know fragrance are superior to those who know sound.

The one who knows the distinctions of forms is then given both types. Among them, the best are the many-legged, and then the two-legged.

Then there are four varnas, among them the best is the Brahmana. Among Brahmanas, the one who knows the Vedas is superior in knowledge.

From the knowledge of purpose, the one who dispels doubts is better; thus, the one who performs their own duty, free from attachment, is superior.

Therefore, having dedicated all actions to Me, the one whose mind is constantly engaged in Me, does not see any being as separate due to equal vision.

With the mind, one should bow down to these beings, honoring them. The Lord, having entered the living beings, is indeed the Supreme Personality.

The path of devotion and the path of yoga are both declared by Me, O man. By one of these, a person can attain the Supreme Person.

This is the form of the Lord, the Supreme Soul of Brahman. The highest principle, the Supreme Person, is engaged in actions as per His divine will.

The divine time, known as 'Kala', is the source of fear for beings, as it manifests in various forms.

He who enters into all beings and sustains them is known as Vishnu; He is the Lord of sacrifice, the time that governs all.

There is no one who is dear to Him, nor is there anyone who is hated, nor is there a relative. He enters into the heedless, causing them to act heedlessly.

From fear of whom the wind blows, the sun shines, and from fear of whom the rain falls, the deity Bhaga shines.

The plants, afraid, along with the creepers and herbs, each at their own time, take their flowers and fruits.

The rivers, afraid, do not overflow the ocean; fire, afraid, does not burn the earth.

The sky grants a resting place for those who breathe, which is not given by any rule; the great one pervades the world, enveloped by the seven.

The gods, proud of their qualities, exist in creation and dissolution, and they govern this mobile and immobile world out of fear.

He is the infinite, the end of all, time without beginning or end, the creator of all, and the destroyer of death.