Listen, O best of speakers, to the wisdom of the ancient sages as it was spoken. In the course of time, those twice-born who fell into darkness and abandoned purity became known as Śūdras. Yet, the Brāhmaṇas who remained steadfast in the path of dharma, their austerities never perished; their virtue endured. The Brahman that was created in the beginning is known and realized by those who truly understand, for that creation was mental—born of the mind and devoted to the order of dharma. Now, you ask, O wise sage among Brāhmaṇas, about the nature of the Vaiśya and the Śūdra. Hear this: He who is accomplished in Vedic study and abides in the duties of Brahman, who is ever observant of vows and devoted to truth, is indeed called a Brāhmaṇa. Wherever austerity is found, there a Brāhmaṇa is remembered. He who delights in giving and not in taking is called a Kṣatriya. The one who is skilled in Vedic study is designated as a Vaiśya. But he who has abandoned the Vedas and righteous conduct is remembered as a Śūdra. Thus, a Śūdra does not become a Śūdra, nor a Brāhmaṇa a Brāhmaṇa, merely by birth. This is the pure knowledge of the wise, accompanied by self-control. One should protect prosperity from the flames of constant anger, and guard austerity from the poison of envy. Knowledge must be shielded from pride and humiliation, and one must protect oneself from carelessness. He who renounces all, offering everything up in sacrifice, is the true renouncer and the wise. By giving up possessions and mastering the senses, one becomes free from bondage. The sage who is ever devoted to austerity, self-controlled, and disciplined in mind and self, perceives that whatever is grasped by the senses is alone manifest as reality. Reflect, but without blind trust; and when trust arises, let the mind be steady and unwavering. Liberation comes only from detachment; one should not be disturbed by anything. Always be devoted to purity and endowed with good conduct, for truth, vows, austerity, and purity sustain all beings. Falsehood is the very form of darkness, and by darkness one is led downward. Hell, they say, is exceedingly difficult to illumine; it is darkness itself. Even there, conduct is shaped by truth and falsehood. Through bodily and mental sufferings, and pleasures that are not truly pleasurable, the wise strive for liberation from suffering. Just as the moon’s light is eclipsed by Rāhu and thus does not shine, so too does happiness perish for beings overcome by darkness. Tell us, then, what is the supreme state of happiness? For we do not see it among even the greatest sages. It is heard that in austerity, Brahmā, the creator of the three worlds, stands alone, a celibate, not delighting in sensual pleasures. And the blessed Lord Śiva, husband of Umā, subdued desire itself, making it powerless. Therefore, the earth is not adorned by the great souls; when possessed, it does not become a special virtue. I do not accept, O blessed one, that you have said women are the highest of pleasures, for it is commonly said that two kinds of results arise: happiness from good deeds, and suffering from the opposite. Here it is said: truly, from falsehood darkness arises. Those enveloped by darkness follow only unrighteousness, not righteousness, and are covered in this world by anger, greed, delusion, violence, and falsehood. They do not attain happiness hereafter, but are afflicted by many diseases and pains, scattered by suffering such as killing, bondage, and other torments. They are tormented by hunger, thirst, fatigue, and the terrifying pains of rain, wind, excessive heat, and cold. Mental grief overwhelms them from the loss and separation of relatives and wealth, and they are beset by the sufferings of old age and death. In heaven, happiness is constant; here on earth, there is both happiness and suffering. The earth is the mother of all beings, and women are of the same nature. Thus, she is the creator of the worlds and of righteous conduct.