Once, a seeker approached a wise sage with a heartfelt question: “Dear one, by what actions does a mortal attain the highest worlds? Is it through austerity or knowledge? Please tell me truly, so I may understand the path by which one gradually reaches auspicious realms.” The sage replied with clarity, “The wise always declare this as the way for a person: If someone, believing himself learned, studies only to destroy the fame of others with his knowledge, his worlds are fleeting, and Brahman does not grant him its fruit. There are four acts, dangerous and fearsome, which if performed improperly, bring fear: pride in the fire-offering, pride in silence, pride in study, and pride in sacrifice. Let no one rejoice in being honored nor suffer distress from dishonor. The good honor the good; the wicked cannot touch the mind of the virtuous. ‘I will give,’ ‘I will sacrifice,’ ‘This is mine,’ ‘This is my vow’—these are causes of fear and should be completely avoided. Those wise ones who realize the ancient refuge, whose minds are restrained on the path of thought, attain supreme blessedness by union with that, and after death, and here, they reach the highest peace.” The seeker then asked, “How does the wandering householder practice righteousness? How does the mendicant? How does the teacher fulfill his duties? The forest-dweller, established on the right path, experiences many things in this life.” The sage answered, “He who is called to study, serves the teacher, rises early, and lies down last; who is gentle, self-controlled, steadfast, and vigilant, devoted to self-study—such a brahmacārin succeeds. Having obtained wealth by righteous means, one should perform sacrifices, always give, and feed guests; not taking what is not given—this is the ancient teaching for the householder. Living by his own strength, abstaining from wrongdoing, giving to others and never causing harm, such a sage—dwelling in the forest, disciplined in food and conduct—attains the highest perfection. He does not live by crafts, is ever virtuous, has mastered his senses, is detached from all, sleeps without a home, is light and of little movement, wanders through many lands—such is the mendicant. The night by which worlds are conquered, and desires and pleasures are overcome—striving for that very night, the wise man, self-controlled and dwelling in the forest, should seek to become. He regards ten ancestors before, ten descendants after, and himself as the twenty-first; the forest-dweller, performing good deeds, relinquishes his bodily elements in the forest and is freed.” Curious, the seeker asked, “How many sages are there, and how many forms of silence exist? Tell us, for we wish to hear.” The sage replied, “For one who dwells in the forest, if a village lies behind him, or for one who lives in a village, if the forest lies behind him, that sage is lord among men.” When asked how this happens, the sage explained, “The sage who is a forest-dweller should not use anything belonging to the village; thus, while he dwells in the forest, the village lies behind him. The sage is without fire, without a fixed abode, and wanders without family ties; as long as he has only a loincloth for covering, so long should he desire a robe. As long as the intention to sustain life remains, so long should he desire food; thus, while dwelling in the village, the forest lies behind him. He who, abandoning desires and actions, having mastered his senses, adopts the sage’s silence—such a one attains perfection in this world.” The sage continued, “Who would not worship one whose teeth are clean, nails trimmed, always bathed and adorned, who is dark but performs pure deeds? Emaciated by austerity, thin, with flesh, bones, and blood diminished—having conquered this world, he attains the higher world. When the sage, established in silence, becomes free from dualities, then, having conquered this world, he attains the supreme world. When the sage seeks his food with his mouth like a cow, then this entire world becomes fit for his immortality. The common duty for all is to abandon anger, greed, malice, and impatience; forsaking envy, deceit, pride, hypocrisy, and slander—he who has no anger, greed, or possessiveness is a knower of dharma.” The seeker then asked, “Whether always eating, a celibate, a householder, a forest-dweller, or a sage—one should not incur unrighteousness through food; tell us how this is so, for we ask.” The sage answered, “Eight mouthfuls are prescribed for the sage, sixteen for the forest-dweller, thirty-two for the householder, and unlimited for the celibate. Thus, by these reasons, one should understand the auspicious and inauspicious results of the Aṣṭakā.” Another question arose: “Which of these two, O King, reaches the gods first, as they both hasten like the sun and the moon?” The sage replied, “The wandering mendicant, who is restrained among householders devoted to desire, living in the village, reaches first among the two. He who, without attaining a long life, engages in improper conduct after being born, if he performs austerity and is tormented by it, should then undertake another form of austerity. A man who always fears sinful deeds, even while performing pleasant acts, attains supreme happiness. Whatever is cruel is said to be false; he who serves righteousness with a mind set on gain is like a horse without power—such is his straightforwardness, his concentration, his nobility.” The sage then asked the king, “By whom have you been called, who has sent you, O King? Young, garlanded, handsome, radiant—where have you come from, from which direction, or do you have a royal station?” The king replied, “The guardians of the worlds and the Brahmins urge me on. The path chosen among the virtuous is a precipice; all those who have gathered there are endowed with virtues. This boon has been obtained by me from Indra, O King, as I am about to fall to the earth. I ask you—do not fall into the abyss—if there are worlds for me here, O King. Whether they are in the sky or established in heaven, I consider you the knower of the field of that righteousness.” The sage revealed, “As many cows and horses as are established on earth, along with wild animals and mountains, so many worlds are established for you in heaven—know this, O lion among kings. I give them to you—do not fall into the abyss—the worlds that are mine in heaven, O lord of kings. Whether they are in the sky or established in heaven, quickly ascend to them, freed from delusion.” Thus, through questions and answers, the sage illuminated the path to righteousness, the duties of various stages of life, and the way to attain the highest worlds, guiding the seeker and the king toward peace, virtue, and ultimate liberation.