Let me tell you what the ancient sages have revealed about the forms and measures of beings, and the nature of righteousness. First, consider the cattle: their hump rises to a height of seventy-six fingers. The human body is constructed with a measure of a thousand fingers, less forty. Such are the proportions that define our physical form. The bodies of the gods, however, are said to possess extraordinary intelligence, far surpassing ours. Thus, both divine and human forms have been described. Cows, goats, horses, elephants, birds, and even trees—all these creatures are born in the realms of the gods and appear again in those very forms. Each being, whether stationary or moving, manifests with measures appropriate to its nature. Now, let me speak of the remaining beings: those who are virtuous. All these are born from Brahman, of the same kind, and so they are called the virtuous. They do not succumb to anger; indeed, they are never seen to do so. Those who have mastered themselves are remembered in this way. The Brahmins, Kshatriyas, and Vaishyas, being united in their pursuit, are called the twice-born. One who knows dharma—both the Vedic teachings and the traditions recorded in Smriti—is recognized as a knower of dharma. Among householders, one who lives by dharma is called virtuous. The ascetic who strives, pursuing the path of yoga, is also called virtuous. There are four modes of life: the householder, the student, the forest-dweller, and the ascetic. Each discerns, according to their understanding, what is righteousness and what is not. Actions are described as skillful or unskillful, righteous or unrighteous. When an action lacks proper support or greatness, it is considered unrighteousness. Such unrighteousness, bringing undesirable results, is warned against by the teachers. Those who are well-trained and upright are known as teachers. The one who gathers and preserves the scriptures is also called a teacher for that reason. The Vedic ritual is marked by twofold signs: the connection with wife and the sacred fire. The Seven Sages, having learned from the ancients, declared the Vedic ritual. Manu, recalling the practices of the previous age, proclaimed them anew. Thus, manifold righteousness is called the conduct of the worthy. Those worthy ones who abide in righteousness during the ages of Manu, and those who remain steadfast for the sake of righteousness, are indeed the worthy. The righteousness practiced by such worthy ones is always proper in every age. Because it is practiced by the worthy and by Manu repeatedly, it stands as the standard. Giving, truthfulness, austerity, knowledge, learning, sacrifice, pilgrimage, and compassion—these are the qualities practiced by the worthy, by Manu, and by the Seven Sages. What is known by hearing is called 'śrauta'; what is remembered is called 'smārta'. Now, let me explain the subsidiary aspects and characteristics of dharma. To speak things as they truly are is the mark of truth. Austerity is severe and extremely difficult to endure. The union of priests and offerings constitutes sacrifice. To regard all beings as equal is compassion. To endure with speech, mind, and action is forbearance. Not taking the wealth of others is the sign of non-greed. Such is the wisdom handed down by the sages, describing the forms of beings and the enduring qualities of righteousness.