Therefore, O seekers of truth, it is said that the twice-born—those initiated into the sacred duties—should hold unwavering faith in dharma and the Purāṇa. Now, listen attentively to the supreme dharma and the proper modes of livelihood prescribed for the twice-born. Among the various ways to earn a living, moneylending, agriculture, and trade are not to be pursued independently by the twice-born. These occupations are to be considered only in times of dire emergency, while the previously mentioned sacred duties remain the primary path. Moneylending, in particular, is harsh and sinful; thus, one should carefully avoid it. Only in distress may a twice-born person adopt the livelihood of a Kṣatriya, but a Brāhmaṇa must never take up the work of tilling the soil. If a Brāhmaṇa is content with what he receives and does not covet more, any fault incurred is removed—of this, there is no doubt. However, if a Brāhmaṇa cultivates only a thirtieth part of the land for his sustenance, he incurs no sin, and the cultivator himself remains free from fault. There are many other means of livelihood, such as through knowledge, crafts, and similar pursuits. The great sages have described two noble ways of sustaining oneself: gleaning and picking. Unasked-for food, received without begging, is as pure as nectar, while food begged for is considered lifeless. One may accept such food for three days, or even just for the next day, but always with restraint. Among those who strive for righteousness, the one who surpasses others in virtue is to be known as the best among conquerors of the world. By two means, one may live; but the fourth lives by the Brahmasatra—the path of sacred knowledge. At the end of each half-year, one should always offer pure oblations. The ideal livelihood for a Brāhmaṇa is straightforward, without deceit, and pure. Alternatively, one may beg from a pure and self-restrained person, but should not indulge oneself from that which is received. By performing the prescribed rites for the gods and ancestors, one ensures that he does not fall into lower births, such as that of dogs. Desire is permitted for Brāhmaṇas only when it does not conflict with righteousness; otherwise, it is not allowed. Therefore, when one has acquired wealth, it should be used for giving, offering oblations, and performing sacrifices. This teaching was once declared by Brahma himself to the sages who speak of Brahman. It is known as the doctrine of 'gift,' which bestows both the fruits of enjoyment and liberation. Of all forms of wealth, this giving is considered the highest; all other forms merely sustain someone or another. The fourth kind of gift, called pure, is said to be the greatest of all. Therefore, one should always give to a Brāhmaṇa without seeking any specific reward. When a gift is given for a particular reason, it is still an act of the virtuous; when given with a desire for a certain outcome, it is recognized by the sages who reflect on righteousness. Yet, a gift made with a mind united with righteousness is pure and auspicious. Indeed, a worthy recipient will arise—one who can deliver the giver from all suffering. If a gift is made otherwise, it yields no reward. The gift should be offered with devotion to one who is both virtuous and poor. By such giving, one attains the supreme state, where there is no grief. Whoever gives to one learned in the Vedas is not born again, and by giving to a poor Brāhmaṇa, one is freed from all sins. The gift of food is equal for all, but the gift of knowledge is even greater. He who gives knowledge according to the proper rule is honored in the world of Brahma, freed from all sins, and attains the abode of Brahman. Thus, one should give to such a worthy recipient; having given, one attains the highest state.