Listen, O wise one, to the teachings that reveal the workings of karma and destiny. Suffering and companionship are not imposed from outside, but are created by oneself; by entering the bed of the womb, each soul experiences the results of deeds performed in previous bodies. There is no place—neither in the sky, nor in the depths of the ocean, nor in the crevices of mountains, nor even when sheltered on a mother's head or lap—where a person can escape the consequences of his actions. Consider Ravana, who built a mighty fortress with three peaks, surrounded by a moat and the ocean, guarded by warriors and filled with resources, and who possessed the science taught by Ushanas. Despite all these, he was destroyed by the force of time. At whatever age, at whatever moment—by day or by night—what is destined to happen occurs precisely as it should, and not otherwise. Even if one flies through the sky, burrows into the earth, or holds sway over all directions, what is not allotted cannot be obtained. Knowledge gained long ago, wealth given in the past, and deeds performed in previous times—all these run ahead of a person as he moves forward. Here, actions are primary, whether performed at an auspicious hour or under a favorable star. Even Janaki, whose marriage was arranged by the sage Vasishtha, became a recipient of suffering. When Rama had thick thighs, Lakshmana was guided by sound, and Sita had dense hair, all three endured suffering. A son does not inherit the actions of his father, nor a father those of his son; each is bound by his own deeds. In bodies shaped by karma, diseases—both physical and mental—strike like arrows shot by strong archers. Even a wise person, filled with scriptural knowledge, strives for wealth, but like a servant, he performs the karma already set for him, and not otherwise. Whether a child, youth, or old man, whoever performs good or evil, reaps the results in that very state, across birth after birth. Even if a man cannot see, or is in a foreign land, he is carried by the wind of his own karma to where its fruit awaits him. A person attains only what is destined; even the gods cannot prevent it. Therefore, I neither grieve nor am astonished; the line on the forehead does not return again—what is mine is not another’s. Who can outrun karma? A snake in a well, an elephant on its shoulder, a mouse running into a hole—none can escape faster than karma. True knowledge, even if received in small measure, grows like water in a well, becoming abundant. Wealth obtained by righteousness is true; riches gained unrighteously are not. Remembering that dharma and artha are great in this world, one should act for the sake of wealth accordingly. The sufferings endured for food and wealth, if pursued for dharma and artha, cease to be painful. Of all forms of purity, purity of food is highest; one who is pure in food is truly pure, not merely by earth or water. Truthfulness is purity; purity of mind is purity; purity is control of the senses; compassion toward all beings is purity; purity of water is the fifth. For one who possesses truth and purity, heaven is not difficult to attain; indeed, one whose speech is truthful surpasses even the performance of the Ashvamedha sacrifice. Even with a thousand applications of clay and a hundred of water, a wicked person whose mind is corrupted by evil intent does not become pure. He whose hands, feet, and mind are restrained, who possesses knowledge, austerity, and fame, attains the fruit of pilgrimage. He neither rejoices in honors nor becomes angry at insults; when angry, he does not speak harshly—such is the mark of a virtuous person. When timely and beneficial words are spoken to a poor man, a wise man, or a sweet-natured man, no one is pleased by them. By the power of spells, strength, intelligence, or effort, mortals do not obtain what is unattainable; so what cause is there for sorrow? What I have gained without asking, and what has departed after being sent by me—wherever it came from, there it has gone; what cause is there for sorrow? At night, many birds gather on a tree; at dawn, they go their separate ways—what cause is there for sorrow in this? Among those traveling together in a caravan, if one departs quickly on his own, what cause is there for sorrow? Beings begin in the unmanifest, exist in the manifest in the middle, and end in the unmanifest, O Shaunaka; what cause is there for sorrow in this? One whose time has not come does not die, even if pierced by hundreds of arrows; but one whose time has come does not live, even if merely touched by a blade of grass. A person obtains only what is to be obtained, goes only where he is to go, and receives only what is destined—whether sorrow or happiness. A person attains only what is destined; what use are lamentations? Just as flowers and fruits do not surpass their proper time, so too do past actions yield results only at their appointed hour. Neither character, family, learning, knowledge, virtues, nor purity of lineage—none of these; only the fortunes earned by austerity in previous lives bear fruit at the proper time, just as trees do. Where death is destined, there the slayer appears; where prosperity is destined, there wealth arrives—each is drawn there by his own actions. Karma performed in the past follows the doer, just as among a thousand cows, a calf finds its own mother. Thus, the actions performed previously pursue the doer; O deluded one, enjoy the good you have earned—why do you grieve? As the actions performed before, whether good or bad, so in another birth the doer surely follows after them. A base person sees the faults of others, even as small as a mustard seed, but does not see his own, even though they are as large as a bilva fruit. For those attached to passion, hatred, and the like, happiness is found nowhere, O twice-born; truly, I see that happiness lies where there is contentment.