Listen, O noble one, to the teachings concerning the duties and paths of life. For the householder, a life of celibacy is prescribed, except during sacred festivals. If a householder neglects this discipline, he is reborn as one who harms embryos—a grave consequence, O best of Brahmins. Alongside this restraint, the highest duty for the householder is the worship of the deities. Even if the householder travels to another land or his wife passes away, he remains a pillar for others who depend upon him. It is for this reason that the life of a householder is considered superior among the paths. Thus, householdership alone should be understood as the means to righteousness. Yet, one should not pursue even righteousness if it is opposed by all people, for harmony and acceptance are also important. Still, it is righteousness alone that leads to liberation; therefore, one should always resort to righteousness. Because the qualities of sattva, rajas, and tamas exist in all beings, it is vital to choose righteousness as one's path. Those who dwell in the conduct of tamas, the lowest quality, descend to lower states. But here in this world, the one who follows righteousness finds happiness, and after death, attains the eternal. Thus, the means and their attainments are shown as fourfold, and whoever observes this greatness also attains the eternal. Everything arises from dharma, so declare the knowers of Brahman. This power, O illustrious 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 becomes renunciation; otherwise, it remains mere engagement in action. For this reason, one should pursue renunciation; otherwise, one is born again. Qualities such as straightforwardness, absence of envy, and pilgrimage to holy places are to be cultivated. Worship of deities and especially honoring Brahmins are also important. Manu himself declared this concise dharma for the four varṇas. For kṣatriyas who do not flee from battle, the station of Indra is prescribed. Those of the śūdra class who live by service attain the Gandharva realm. The place prescribed for them is that of those who dwell with their teacher. The householder's station is called prājāpatya, as declared by the self-born. That station is also called Hiraṇyagarbha, from which there is no return. It is the abode of bliss and lordship—the highest state and supreme goal. Four āśramas, or stages of life, are taught, but for yogins, only one is considered true. The yogi who sits unmoving is a renunciant; there is no fifth state. He who observes the vow of brahmacharya, whether as upakurvāṇa or naiṣṭhika, is devoted to the essence of Brahman. The upakurvāṇa is known for a limited period; the naiṣṭhika continues until death. The practitioner who supports his family is called a householder. He who wanders alone, indifferent to worldly affairs, is called a seeker of liberation. One devoted to self-study in the forest is regarded as an ascetic. He who abides in the forest-dweller stage is known as a renunciant. The mendicant who pursues knowledge is called a supreme renunciant. He who is endowed with true vision is called both a yogi and a mendicant. Among renouncers of action, three kinds are known as supreme renunciants. The one established in the highest yoga is said to be in the third and last stage of life. In this third stage, supreme contemplation is declared to be the final and ultimate pursuit. Thus, the sacred duties, paths, and stations of life are revealed, guiding all towards righteousness, knowledge, and the eternal.