Those who are properly trained and upright in conduct are honored as teachers, for it is their discipline and integrity that set them apart. Likewise, one who gathers and preserves the sacred scriptures is also known as a teacher, for this effort upholds the tradition and wisdom of the past. In the world, the Vedic ritual bears a twofold mark: it is bound both to the sacred fire and to the union with a wife. This dual connection shapes the very heart of the ritual. Long ago, the Seven Sages, after learning the mysteries of these rites from the ancients, declared the Vedic ritual to the world. Manu, recalling the practices and customs of earlier ages, proclaimed them anew for his own time. Thus, this broad and manifold path of righteousness is known as the conduct of the worthy. Those noble ones who dwell here, abiding in righteousness throughout the ages of Manu, and those who dedicate themselves to righteousness above all else—these are truly called the worthy. The dharma practiced by such worthy ones is always proper, in every age and circumstance, for it is established by their example and by the repeated guidance of Manu. Among the virtues practiced by the worthy are giving, truthfulness, austerity, knowledge, learning, sacrifice, pilgrimage, and compassion. Because these are followed by the worthy, by Manu, and by the Seven Sages, their value endures. Teachings known through hearing are called śrauta, while those remembered and handed down are called smārta. Now, let me explain the subsidiary parts and the distinguishing marks of dharma. To speak things as they truly are is the essence of truth. Austerity takes the form of severe and difficult practices, testing the limits of endurance. When priests and offerings come together in sacred union, it is known as sacrifice. To regard all beings as equal is called compassion. Enduring hardship in speech, mind, and action is forbearance. Not coveting the wealth of others is the mark of non-greed. Unbroken restraint and celibacy are the heart of austerity. Tranquility is recognized where falsehood does not arise. One who remains unangered when provoked is known for self-control. True charity is found in giving to those who possess the proper qualities. Among these virtues, some are practiced for the highest, supreme good, while others may be for personal gain. Dharma, as prescribed by the Vedas and Smṛtis, 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 many distinctions seen in the world are but modifications of insentient matter. All these are remembered as the characteristics of the subsidiary aspects of dharma. Now, let me describe to you the procedure concerning the ages of Manu, the Manvantaras. In each Manvantara, a different tradition is established, reflecting the needs and circumstances of the age. Even during the cosmic dissolution, only the Śatarudriya hymn remains exempt and endures. There are hymns dedicated to substances, hymns for qualities, and hymns for results as well. In every Manvantara, the gods themselves arise as ordained for that time. Thus, the origin of groups of mantras is fourfold. The sages themselves undergo intense and supreme austerity, the highest and most arduous penance, driven by dissatisfaction, fear, pain, pleasure, and sorrow—the fivefold causes of striving. Now, I shall explain the characteristics that mark the sagehood of the sages, and in that context, I will describe to you the origin of the sages themselves.