In ancient times, for the protection and preservation of all the Vedas, the sacred sacrifice arose from them. This sacrifice is not merely a ritual—it embodies the eternal and imperishable power that is the very nature of Brahma himself. At the beginning of creation, this power took form, woven from the essence of the Vedas, and from her, all activities in the universe emerged. Yet, the wise do not find delight in mere rituals alone; neglecting the true spirit of these teachings leads one onto the path of heresy. The supreme dharma, the highest righteousness, is to be known and sought—it is not established in other scriptures, nor is it found elsewhere. All other pursuits are declared fruitless after death, bringing only darkness and misfortune. Those whose inner faculties are pure and who remain devoted to their own dharma, their prescribed duties, are truly blessed. O best of sages, whatever obstructs one’s own dharma is adharma, unrighteousness. Many accomplishments and attainments that arose in the beginning were born of rajas, the passionate quality; all other achievements stemmed from this root. Then, the all-pervading Brahma established action and means of livelihood for all beings. Upon hearing the dharmas spoken from his mouth, Bhrigu and the other sages began to teach. They explained the duties: teaching, studying, and the six sacred tasks, O best of the twice-born. For the Kshatriya, punishment and warfare are prescribed; for the Vaishya, agriculture is their righteous duty. Craftsmanship, other livelihoods, and the cooking of sacrificial food are also considered righteous duties. The sages spoke of the four stages of life: the householder, the forest-dweller, the mendicant, and the student of celibacy. O best of sages, in brief, the duty of the householder is to maintain the household with righteousness. Forest-dwellers are to practice proper sharing according to justice. The mendicant’s duty is right knowledge and detachment, while the student of celibacy must perform the twilight rituals and tend the sacred fire. Brahmacharya, or celibacy, was declared by the lotus-born Brahma as a virtue common to all. For householders, celibacy is prescribed except during sacred festivals. But, O best of Brahmins, one who neglects this discipline is born as a slayer of the embryo, suffering consequences. The highest duty of the householder is also the worship of the deities. Even if he travels to another country or his wife has died, others depend upon him; thus, the life of the householder is considered superior. Therefore, householdership should be understood as the chief means to righteousness. One should not practice even righteousness if it is opposed by all people, for harmony is important. Yet, righteousness alone leads to liberation; therefore, one must resort to righteousness. Because the qualities of sattva, rajas, and tamas exist within all, one should always choose righteousness. Those who remain in the conduct of the lowest quality, tamas, descend to lower states. Here in this world, by practicing righteousness, one attains happiness, and after death, the eternal. Thus, the means and their attainments have been shown as fourfold. One who observes this greatness also attains the eternal. Everything arises from dharma—so declare the knowers of Brahman. This power, O best of twice-born, is Brahmanic, without beginning or end. Therefore, one should practice karma-yoga, the path of action, together with knowledge. When action is preceded by knowledge, it is renunciation; otherwise, it is mere engagement in action. Thus, one should pursue renunciation, for otherwise, one is born again. Straightforwardness, absence of envy, and pilgrimage to holy places are virtues to be cultivated. One should worship the deities and especially honor the Brahmins, for these are the ways to uphold dharma and attain the eternal.