The seekers gathered before the wise one, their hearts filled with longing for understanding, and asked, “As you have declared, please tell us—what is the supreme state of happiness?” Yet, even as they asked, doubts lingered among them. “We do not accept that such a state exists among these great sages,” they said, “for we have heard that even Brahmā, the creator of the three worlds, stands alone in austerity, steadfast in celibacy, not delighting in sensual pleasures. And Śiva himself, the blessed Lord of the universe and husband of Umā, has conquered desire, rendering it powerless.” They reflected further, “Thus, the earth is not truly adorned by the presence of great souls, nor is its possession a mark of special virtue. And, O blessed one, I cannot accept your statement that women are the highest of pleasures, for it is commonly said that there are two kinds of results: happiness arises from good deeds, while suffering comes from their absence.” The seekers continued, “It is known that from falsehood, darkness is born; those enveloped in such darkness follow only unrighteousness, not righteousness. Covered in this world by anger, greed, delusion, violence, and falsehood, such people do not attain happiness hereafter. Instead, they are afflicted by many diseases and pains, scattered among the sufferings of killing, bondage, and other torments. They are tormented by hunger, thirst, fatigue, and by the harsh pains of rain, wind, heat, and cold. Grief overwhelms their minds from the loss and separation of relatives and wealth, and they are beset by the further sufferings brought by old age and death.” “In heaven, happiness is constant,” they observed, “but here, in this world, both happiness and suffering are found. The earth is the mother of all beings, and women are of the same nature—creators of the worlds and of righteous conduct.” “Sin is pacified by offerings,” they noted, “and the highest peace is attained through self-study. It is said that 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. Tell us, then, how many kinds of righteousness there are, for you, sir, are worthy to speak of that. Of those who attain the fruit of heaven, whoever thinks otherwise is deluded. Please tell us of their respective practices here.” The wise one began to recount, “In ancient times, the Blessed Lord Brahmā, acting 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 must be self-controlled, maintaining purity, discipline, observances, and vows. One should worship the sun, fire, and deities at both twilights, abandon laziness, salute the teacher, purify the inner self through study and listening to the Vedas, touch water thrice daily, practice celibacy, tend the sacred fire, serve the teacher, beg for alms each day, dedicate all to the teacher, never act against the teacher’s commands, and, having gained the teacher’s favor, be devoted to study.” “Householdership is called the second order. For those who have completed their studies, are of good conduct, and desire the fruits of righteous duties together, the householder’s order is prescribed. The pursuit of righteousness, wealth, and desire—the three aims of life—should be undertaken. Having obtained wealth by blameless actions, or through study, or by the means of sages, or by water from the ocean, or by discipline, or by the favor of deities, the householder should maintain household life. This is declared to be the root of all the orders of life; for those residing with the teacher, for wanderers, and for others practicing vows and discipline, even among them, sharing of alms and offerings takes place.” “As for the forest-dwellers, their possessions and implements are few. These virtuous ones subsist on wholesome food, are devoted to study, and wander the earth to visit holy places and sacred sites. They are to be welcomed with respect: rising to greet them, speaking without envy, offering pleasant hospitality, providing seats and beds, and giving proper service. One who gives to them relinquishes sins and departs with merit.” “In this context, the gods are pleased by sacrificial rites, the ancestors by offerings, the sages by study, listening, and retention of knowledge, and the Creator by the generation of offspring. Excessive austerity, harm, and harshness are condemned. Nonviolence, truthfulness, and absence of anger—these are austerities to be practiced in all stages of life.” “Furthermore, the enjoyment of garlands, ornaments, clothing, oiling, constant pleasures, music, dance, the delight of hearing instruments, seeing beloved faces, and consuming various foods and delicacies are permitted. One may experience these pleasures here and still attain the destiny of the virtuous. For one who has abandoned the pursuit of sensual pleasures, heaven is not difficult to attain.” “Even forest-dwellers, following righteousness, perform austerities at holy places, river sources, and in forests frequented by their devotees, amidst deer, boar, buffalo, tiger, and elephant. Resting after gathering firewood, sacred grass, and flowers, enduring cold, heat, and wind, their bodies marked by many disciplines—dried flesh, blood, skin, and bone—they remain steadfast in resolve, sustaining their bodies by the power of their spirit. Like fire, they burn away faults and conquer even those worlds that are hard to overcome.” “With equal regard for clods, stones, and gold, their minds remain unattached in the pursuits of the three aims of life. They view friend, foe, and stranger alike; toward all beings—immobile, born from eggs, wombs, or moisture—they cause no harm by word, thought, or deed. They are homeless, wandering to mountain slopes, riverbanks, tree roots, and shrines, or entering towns and villages without anger, pride, greed, delusion, misery, deceit, slander, arrogance, or violence. No fear arises from them in any creature, anywhere.” “The Brahmin, with offerings obtained through alms, proceeds to the worlds of the ancestors through the sacrificial fire. Like a flame without fuel, tranquil, the twice-born attains the realm of Brahma.” Having heard all this, the seeker humbly asked, “I wish to know this in truth; you ought to tell me.