As the sages listened intently to the teachings on dharma, Bhrigu and his companions spoke, seeking clarification and guidance. They asked about the duties prescribed for each class and stage of life, and the revered sage responded, outlining the righteous paths for all. He explained that for the Brahmins, teaching, studying, and performing the six traditional duties are foremost. For the Kshatriya, the responsibilities of administering justice and waging war are established, while for the Vaishya, agriculture is their prescribed vocation. The sage further described that craftsmanship, other livelihoods, and the preparation of sacrificial food are also considered righteous duties, each suited to the nature of the individual. He then spoke of the four āśramas, or stages of life: the householder, the forest-dweller, the mendicant, and the student devoted to celibacy. Addressing the best of sages, he summarized the duty of the householder: to support others and maintain righteous conduct. For the forest-dweller, proper sharing according to justice is their main duty. The mendicant, he said, is devoted to right knowledge and detachment from worldly desires. The student of celibacy is tasked with performing the twilight rituals and tending the sacred fire, maintaining discipline and purity. Brahmacharya, or celibacy, was declared by the lotus-born creator as a common vow for all. For the householder, celibacy is prescribed except during sacred festivals. If this discipline is not observed, the sage warned, one is born as a slayer of the embryo, bearing the consequences of neglecting dharma. The highest duty of the householder is the worship of the deities, maintaining the sacred connection. Even if the householder travels to another country or loses his wife, others depend on him for support. Thus, the life of the householder is considered superior, for through householdership, righteousness is sustained and spread. The sage advised that even righteousness should not be practiced if it is opposed by all people, for harmony is essential. Yet, righteousness alone leads to liberation, so one should always pursue dharma. Because the qualities of sattva, rajas, and tamas are present in all, one must strive for righteousness to rise above the lower tendencies. Those who remain in the conduct of the lowest quality, tamas, descend further. Here in this world, those who follow dharma find happiness, and after death, attain the eternal state. Thus, the means and their attainments are fourfold, corresponding to the four stages of life. Whoever observes this greatness also attains the eternal. Everything arises from dharma, the knowers of Brahman declare. This power, O best of the twice-born, is Brahmanic, without beginning or end. Therefore, one should practice karma-yoga, the path of action, together with knowledge. When actions are preceded by knowledge, true renunciation is achieved; otherwise, one remains engaged in worldly action. Thus, one should pursue renunciation, for without it, one is born again. The sage described the virtues to be cultivated: straightforwardness, absence of envy, and pilgrimage to holy places. Worship of deities and especially honoring the Brahmins are also vital. Manu, the ancient lawgiver, declared this concise dharma for the four varṇas. He spoke of the rewards for those who fulfill their duties: the station of Indra is for Kshatriyas who do not flee in battle. The Gandharva realm is for those of the Shudra class who live by service. The place prescribed for them is that of those who dwell with their teacher, fulfilling their obligations faithfully. The householder's station is called prājāpatya, as declared by the self-born creator. That station is known as Hiraṇyagarbha, from which there is no return, the abode of bliss and lordship—the highest state and supreme goal. Though four āśramas are taught, for yogins only one is said to be necessary: the yogi who sits unmoving is a renunciant; there is no fifth state. He who observes the vow of brahmacharya, whether as an upakurvāṇa (temporary student) or a naiṣṭhika (lifelong celibate), is truly devoted to the essence of Brahman. Thus, the sage concluded, laying out the duties and paths for all, showing how dharma leads to happiness, liberation, and the eternal, supreme goal.