In the age of Kali, it is said that the stature of beings—from the soles of the feet to the crown of the head—measures ninety-four angulas. This form, with arms reaching down to the knees but drawn back, is especially revered by the gods and is also found among cows, elephants, buffaloes, and even immobile beings. Through this standard, one can understand how the measure of living beings increases or decreases in each age. For instance, the animal known as ākakuda has a height of seventy-six angulas. Elephants, by comparison, are said to reach one hundred and eight angulas, and in some cases, even a thousand plus forty-two angulas. The tallest of trees may reach one hundred and fifty angulas. The arrangement of the human body follows the measure already described. This characteristic is observed among the gods as well, evident in their lineages, and their bodies are said to be endowed with extraordinary intelligence. In contrast, the human body lacks such excellence, yet both divine and human qualities are found among beings. Among all animals, birds, and immobile creatures, cows, goats, horses, elephants, birds, and deer are to be understood as especially significant. These creatures are used in rituals and are fit for sacrifice, and the gods delight in their forms, each in the proper order. According to the forms and proper measures of these moving and stationary beings, the gods find happiness through the enjoyment of these offerings. Now, let me speak of the remaining virtuous beings, and then of the Brāhmaṇas and the words of revelation, which are considered the forms of animals among the gods, united within Brahman, as the virtuous have declared. In both common and special duties, Brāhmaṇas, Kṣatriyas, and Vaiśyas engage in actions prescribed by the Vedas and the Smṛtis. For those established in the proper orders and stages of life, whose goal is happiness and heaven, the dharma grounded in Vedic and Smṛti authority is called the dharma of knowledge. The one who pursues the means of the divine is considered virtuous. The celibate student who is devoted to his teacher is virtuous, and so too is the householder, owing to his purpose and means. Likewise, the Vaikhānasa, who practices austerity in the forest, is remembered as virtuous, and the striving ascetic is called virtuous for his pursuit of yoga. Dharma is said to be the path of righteousness, and this word itself is of the nature of action. The Lord declares both skillful and unskillful actions as dharma and adharma. The gods, ancestors, seers, and humans distinguish between dharma and adharma, often through the form of silence. The root "dhṛ" in "dharma" means "to support" or "to be great," and thus, dharma is explained as that which upholds or is great. In this way, the righteous path leading to desired results is taught by teachers, while the unrighteous path, which brings undesired outcomes, is never taught. True teachers are those who are elders, free from greed, self-controlled, without deceit, properly disciplined, and gentle. The dharma established by such knowers of righteousness, based on Vedic and traditional authority, is practiced by the twice-born; its hallmarks are connection with wife, sacred fire, and ritual worship. The tradition based on memory is the conduct appropriate to caste and stage of life, accompanied by restraints and observances. The ancient sages, having mastered the Vedas, declared this Vedic tradition. The hymns, formulas, and chants are the very limbs of Brahman and the form of revelation; recalling the age gone by, Manu spoke thus. Therefore, the tradition based on memory is the righteous path, divided according to caste and stage of life. Dharma is thus of two kinds, and the conduct of the learned is so called. From the root "śiṣ," meaning "to instruct," comes the term "śiṣṭa"—the learned and righteous who remain in every age. Manu and the seven sages, who preserve the world, remain for the sake of righteousness; these are called the learned. Whenever dharma declines, these learned ones restore it in every age. The threefold Veda, agriculture, and law enforcement are pursued according to the desires of people in their respective castes and stages of life. Because the learned practice it, and because, after Manu passes, it is established by successive generations, the conduct of the learned is eternal. Giving, truthfulness, austerity, service, learning, worship, self-restraint—these eight are the marks of the conduct of the learned. Because Manu and the seven sages practice it in all ages, the conduct of the learned is always remembered. The tradition based on revelation is known by hearing; the tradition based on memory is known by recollection. Ritual worship is the essence of the revealed tradition; the tradition based on memory is the essence of caste and stage of life. Now, let me explain the subsidiary marks of dharma. One who, when asked, does not conceal what has been seen or experienced, and speaks exactly as things are—this is the mark of truth. Celibacy, austerity, silence, and fasting are forms of asceticism, very severe and difficult to attain. The union of animals, materials, offerings, hymns, chants, formulas, priests, and gifts is called sacrifice. He who always acts joyfully for the welfare and good of all beings, as for himself, is remembered for compassion, the highest action. One who, though insulted or struck, does not insult or strike back, whose speech, mind, and body are free from harm, and who endures—this is remembered as forgiveness. The non-taking of others' property, whether guarded by the owner or abandoned in confusion, is called non-covetousness. Abstaining from sexual intercourse, as well as from talking or thinking about it, and practicing celibacy—this is purity. He whose senses do not engage with objects, whether for his own sake or another's, is marked by self-restraint. One who, even when obstructed in matters concerning the fivefold self or the eightfold causes, does not become angry, will become self-controlled. Thus, the path of righteousness is marked out, supported by the wisdom of the ancients and the conduct of the learned, guiding all beings toward happiness and the highest good.