Let me tell you what the virtuous declare about dharma, the Brāhmaṇas, and the words of revelation—the sacred forms among the gods, united within Brahman. In both their everyday and special duties, Brāhmaṇas, Kṣatriyas, and Vaiśyas engage in actions prescribed by the Vedas and Smṛti. For one who is established in the proper orders and stages of life, and whose aim is happiness and heaven, the dharma rooted in the Vedas and Smṛti is called the dharma of knowledge. The virtuous are those who pursue the means of the divine: the celibate student devoted to his teacher is virtuous, and the householder, because of his purpose and means, is also called virtuous. Likewise, the Vaikhānasa who practices austerity in the forest is remembered as virtuous, and the striving ascetic is virtuous because of his pursuit of yoga. Dharma is said to be the path of righteousness, and its very nature is action. The Lord declares both skillful and unskillful actions as dharma and adharma. The gods, ancestors, seers, and humans all discern, “This is dharma, this is not,” sometimes by the form of silence. The root “dhṛ” in “dharma” means “to support” and “to be great,” so dharma is explained as that which supports or is great. Teachers instruct the righteous path that leads to desired results, but the unrighteous path, which brings undesired outcomes, is not taught by them. Teachers are recognized as elders and those free from greed, self-controlled, without deceit, properly disciplined and gentle. The dharma established by those who know righteousness, based on Vedic and traditional authority, is practiced by the twice-born; its mark is connection with wife, sacred fire, and ritual worship. The tradition based on memory is the conduct of caste and stage of life, accompanied by restraints and observances; the ancient sages declared the Vedic tradition here, having known the Vedas. The hymns, formulas, and chants are the limbs of Brahman, indeed the revelation. Recalling the past age, Manu spoke thus. Therefore, the tradition based on memory is the righteous path, divided according to caste and stage of life. Thus, dharma is of two kinds, and the conduct of the learned is so called. From the root “śiṣ,” meaning “to instruct,” comes “śiṣṭa”; those who are learned and righteous remain here in every age. Manu and the seven sages, who preserve the world, remain for the sake of righteousness; these are called the learned. When 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 caste and stage of life. Because the learned practice it, and again, when Manu passes, it is established by successive generations; thus, 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. Manu and the seven sages practice it in all ages, so the conduct of the learned is 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 I will explain the subsidiary marks of dharma. One who, when questioned, does not conceal what has been seen or experienced, and speaks as things truly are—this is the mark of truth. Celibacy, austerity, silence, and fasting are the forms of asceticism, very severe and difficult to attain. The union of animals, materials, offerings, hymns, chants, formulas, priests, and gifts is called sacrifice. Acting always joyfully for the welfare and good of all beings, as for oneself—this is compassion, remembered as 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 forgiveness. The non-taking of others’ property, whether guarded or abandoned, is called non-covetousness. Abstaining from sexual intercourse, as well as from talking or thinking about it, and the practice of celibacy—this is the mark of purity. He whose senses do not engage with objects, whether for his own sake or for 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. Whatever most desired possession is obtained rightfully, that should be given to the worthy—this is the mark of generosity. The dharma prescribed by the Veda and Smṛti, consisting of the duties of caste and stage of life, and established by the conduct of the virtuous, is approved by the good. Not harboring enmity toward the undesirable, nor delighting in the desirable, and withdrawing from pleasure, pain, and sorrow—this is detachment. Renunciation is the abandonment of actions, both performed and unperformed; giving up both good and bad deeds is called renunciation. He who, knowing the distinction from the unmanifest to the particular, and the conscious and unconscious, withdraws from change—he is called wise in knowledge. These are remembered as the characteristics of dharma’s limbs, as taught by the ancient seers who knew the essence of dharma in the age of Svāyambhuva. Now I shall describe to you the rule for the age of Manu, as well as for the fourfold sacrifice and the fourfold caste. In every age of Manu, a different Veda is established: the Ṛg, Yajur, and Sāma, each according to its deity. The prescribed hymns and sacrificial formulas proceed as before: the hymns to substances, qualities, and actions likewise. So too the hymns to lineage; thus, there are four kinds of hymns, which vary in each age of Manu according to distinctions.