Sin, it is taught, finds its quietus through the act of offering, and supreme peace is attained by those devoted to self-study. The wise declare that giving is of two kinds: one is performed for the sake of the next world, the other for benefits in this world alone. As is the nature of the gift one gives, so, too, is the fruit that one enjoys in return. Questions arise about the forms of righteousness, and the worthy are called to speak of them. Among those who seek the fruit of heaven, it is said that only those who follow the prescribed ways truly attain it; to think otherwise is to fall into delusion. The practices of each path are to be understood, for long ago, the Blessed Lord Brahma, acting for the welfare of all worlds, established the four orders of life to protect righteousness. Among these, the first is residence in the teacher’s house—the life of the student. Here, one is to be self-controlled, pure, disciplined, observant of vows, and diligent in worshipping the sun, fire, and deities at both dawn and dusk. One must cast off laziness, show reverence to the teacher, purify the inner self through study and attentive listening to the Vedas, touch water thrice daily, uphold celibacy, tend the sacred fire, serve the teacher with devotion, daily seek alms, dedicate all that is gained to the teacher, never act against the teacher’s command, and, having won the teacher’s favor, remain steadfast in study. The second order is that of the householder. For those who have completed their studies, who are of good conduct, and who wish to fulfill their righteous duties together, the householder’s life is prescribed. In this stage, one should pursue righteousness, wealth, and desire—the three aims of life—by means that are blameless: through honest actions, the fruits of learning, the wisdom of sages, the bounty of the ocean, the practice of discipline, or the favor of the deities. In this way, the householder supports his household. This order is proclaimed as the root of all others. Even those who dwell with their teacher, those who wander, and those devoted to vows and discipline—all depend, at times, on the sharing of alms and offerings, which the householder provides. The third order belongs to the forest-dwellers. Their possessions are few, their implements simple. These virtuous ones subsist on wholesome food, are devoted to study, and wander the earth to visit holy places and sacred sites. For them, it is prescribed to rise in welcome, approach with kindness, speak without envy, offer pleasant hospitality, provide seats and comfortable beds, and render proper service. He who gives to such ascetics relinquishes his sins and departs, having acquired merit. In this context, the gods are pleased by sacrificial rites, the ancestors by offerings, the sages by study, attentive listening, and retention of knowledge, and the Creator by the generation of offspring. Excessive austerity, harm, and harshness are condemned, while nonviolence, truthfulness, and the absence of anger are regarded as universal austerities, practiced in every stage of life. Enjoyment of garlands, ornaments, clothing, anointing with oil, pleasures, music, dance, the delight of hearing instruments, the sight of beloved faces, and the savoring of various foods and drinks are permitted. One may experience these pleasures in this life 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. After gathering firewood, sacred grass, and flowers, they rest, enduring cold, heat, and wind. Their bodies are marked by various disciplines—dried flesh, blood, skin, and bone—yet, steadfast in resolve, they sustain themselves through the power of spirit. Like fire, such an ascetic burns away faults and conquers even those worlds that are hard to attain. With equal regard for clods, stones, and gold, their minds remain unattached in the pursuit of righteousness, wealth, and desire. They view friend, foe, and stranger alike; towards all beings—whether immobile or born from eggs, wombs, or moisture—they cause no harm by word, thought, or deed. Homeless, they wander to mountain slopes, riverbanks, tree roots, and shrines, or enter towns and villages without anger, pride, greed, delusion, misery, deceit, slander, arrogance, or violence. No creature, anywhere, has cause to fear them. The Brahmin, with offerings obtained through alms, proceeds to the worlds of the ancestors through the sacrificial fire. Like a flame that is tranquil and without fuel, the twice-born attains the realm of Brahma. Desiring to know more, a seeker humbly requests instruction, for the highest world is said to be meritorious, secure, and desirable. In that realm, humans are free from greed and delusion, and remain undisturbed. Death comes only at the proper time, and disease does not touch them. None is slain there, and there is no astonishment regarding possessions. There, the fruit of one’s actions is directly perceived. Some dwell amidst every pleasure, adorned with golden ornaments. Others sustain their lives through great toil. Among them, some are happy, some are unhappy; some are poor, others are wealthy. Greed, arising from wealth, is what deludes the unwise, just as blades of grass might mislead one who is inattentive. And so, deceit with motive, theft, slander, and envy are found among them.