Listen now to the wisdom of the ancient sages, as revealed in these sacred verses. It is said that one who abandons the Vedas and the path of right conduct is remembered as a Śūdra. But birth alone does not make a Śūdra, nor does it make a Brāhmaṇa; such distinctions are not determined merely by lineage. True knowledge, as known by the wise, is pure, and self-control is its companion. One must guard prosperity against the fires of constant anger, and preserve austerity from the poison of envy. Knowledge should be protected from the pitfalls of pride and humiliation, and one must ever be watchful to avoid carelessness in one’s own self. The true renouncer and the wise one is he who offers up all things in the spirit of renunciation. By giving up attachment to possessions and mastering the senses, a person becomes free from bondage. The sage who is steadfast in austerity, self-controlled, and disciplined in mind and self, perceives reality as that which is grasped by the senses. Let one reflect without blind trust, but when trust arises, the mind should remain unwavering. Liberation comes only from detachment; thus, one should not let anything disturb the mind. Always be devoted to purity and endowed with good conduct. Truth, vows, austerity, and purity are the pillars of life; by truth, all beings are sustained. Falsehood is the very form of darkness, and through darkness, one is led downward. It is said that hell is exceedingly difficult to illumine, for it is darkness itself. Even there, in such a world, conduct is shaped by truth and falsehood. In those realms, beings experience bodily and mental suffering, as well as pleasures that are not truly pleasurable. The wise, even there, should strive for liberation from suffering. Just as the moon’s light is hidden when eclipsed by Rahu, so too does happiness vanish for those overcome by darkness. The sages then ask: “Tell us, as you have declared, what is the supreme state of happiness? We do not accept that such a state exists among these great sages, for it is heard that even Brahmā, the lord who created the three worlds, stands alone in austerity, celibate and not delighting in sensual pleasures. Moreover, the blessed Lord Śiva, husband of Umā, subdued desire itself and made it powerless. Therefore, O blessed one, the earth is not adorned by the great souls; to possess it is not a special virtue.” They continue: “We do not accept your statement that women are the highest of pleasures, for it is commonly said that there are two kinds of results: happiness is gained from good deeds, and suffering arises otherwise. 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, falsehood, and the like. They do not attain happiness hereafter, but are afflicted by various diseases and pains, scattered by suffering such as killing, bondage, and other torments, tormented by afflictions of hunger, thirst, and fatigue, and by bodily pains from rain, wind, excessive heat, and cold. They are overwhelmed by mental grief from the loss and separation of relatives and wealth, and by other sufferings caused by old age and death.” “In heaven, happiness is constant, but 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. Sin is pacified by offering, and the highest peace is attained through self-study. Giving is of two kinds: for the sake of the next world and for this world alone. As is the gift that is given, so is the fruit that one enjoys.” They then ask: “Of how many kinds is righteousness? You, sir, are worthy to speak of that. Of these, those who attain the fruit of heaven—whoever thinks otherwise is deluded. Of their respective practices, you should tell us here.” It is told that, in ancient times, the blessed Lord Brahmā, for the welfare of the worlds, established the four orders of life to protect righteousness. Among these, residence in the teacher’s house is called the first order. There, one should be self-controlled through purity, discipline, observances, and vows; worship the sun, fire, and deities at both twilights; abandon laziness; salute the teacher; purify the inner self by study and listening to the Vedas; touch water thrice daily; serve celibacy; tend the sacred fire; serve the teacher; daily beg for alms; dedicate all to the teacher; never act against the teacher’s commands; and, obtaining the teacher’s favor, be devoted to study. Thus, householdership is called the second order. For those who have completed their studies, who are of good conduct, and who desire the fruits of following righteous duties together, the householder’s order is prescribed. Such is the wisdom of the ancients, guiding all toward truth, purity, and the path of righteousness.