In the ancient teachings, it is said that those who have mastered themselves are known for their calmness—they do not succumb to anger, nor are they seen expressing it. Such self-controlled ones are remembered with reverence. The unity of Brahmins, Kshatriyas, and Vaishyas gives rise to the term “twice-born,” for these groups are united in sacred tradition. One who possesses true knowledge of dharma—both from the Vedas and the Smritis—is called a knower of dharma, for their understanding is complete. Among householders, virtue is recognized by their conduct; a householder is deemed virtuous through the ways of household life. Likewise, an ascetic who diligently pursues yoga is called virtuous for his striving. There are four main stages of life: the householder, the student, the forest-dweller, and the ascetic. Those who follow these paths discern righteousness and unrighteousness according to their views, saying, “This is righteousness, this is not.” Actions, too, are judged as skillful or unskillful, righteous or unrighteous. When actions lack proper support or greatness, they are considered unrighteous. Such unrighteousness, which leads to undesirable results, is taught by wise teachers so others may avoid it. Those who are properly trained and upright are called teachers, and one who gathers the scriptures is also honored as a teacher for that reason. The Vedic ritual is marked by twofold signs: the connection with one’s wife and the sacred fire. The Seven Sages, having learned from the ancients, declared the Vedic rituals, and Manu, recalling the practices of past ages, proclaimed them anew. This manifold righteousness is known as the conduct of the worthy. Those who abide in righteousness during the ages of Manu, and those who dedicate themselves for the sake of righteousness, are indeed called the worthy. The righteousness practiced by these worthy ones is always proper, no matter the age, for it is upheld by them and repeatedly affirmed by Manu. The practices of giving, truthfulness, austerity, knowledge, learning, sacrifice, pilgrimage, and compassion are cherished because the worthy, Manu, and the Seven Sages have all practiced them. That which is known by hearing is called “śrauta,” and that which is remembered is called “smārta.” Now, the subsidiary parts and characteristics of dharma are explained. Speaking truthfully, as things truly are, is the mark of truth. Austerity is severe and extremely difficult to endure. The union of priests and offerings defines sacrifice. Compassion is shown by regarding all as equal. Forbearance is enduring through speech, mind, and action. Non-greed is refraining from taking the wealth of others. Austerity is marked by unbroken restraint and celibacy. Tranquility is recognized where falsehood does not arise. Self-control is seen in one who is not angered even when provoked. Charity is giving to those who possess proper qualities. Among these virtues, the highest is pursued for the supreme good, while the lowest is sought for personal gain. Dharma, as prescribed by the Veda and Smriti, is characterized by the stages and duties of life. It includes not hating those who are unpleasant, and rejoicing in those who are pleasant. Renunciation is the abandonment of actions, whether performed or unperformed. The distinctions observed in the world are merely modifications of insentient matter. These, then, are remembered as the characteristics of the subsidiary parts of dharma, forming the foundation of righteous conduct as taught by the sages and remembered through the ages.