Hear now a sacred account, as once revealed by the great sage Narada and the mighty Mahadeva himself, concerning the profound consequences of one’s actions and the supreme virtue of holy vows. Narada began by explaining the gravity of righteousness and the dire results of even the smallest transgression. He declared that all merit gained through acts of charity, penance, or study of dharma is utterly destroyed if one unjustly seizes even half a finger’s breadth of land. Such is the power of adharma that even the tiniest encroachment on another’s boundary nullifies the fruits of all good deeds. He warned further: any person who oppresses a cow’s crossing, a village path, a cremation ground, or an entire village is doomed to hell until the very dissolution of creation itself. The consequences of falsehood, too, are dire. By lying for the sake of five maidens, one incurs the sin of killing ten beings; for cows, a hundred; for horses, a thousand; and for the sake of a man, a thousand more. Worse still, to speak falsehood for the sake of gold is to destroy both the born and unborn, and to lie about land is to bring ruin upon all—thus, one should never utter falsehood regarding land. Narada then spoke of the sacredness of brahminical wealth. Even when one’s life is in peril, he said, one must not covet the wealth of a brahmin, for what is destroyed by a brahmin’s curse never recovers, while that which is burned by fire or scorched by the sun may grow back. Even those killed by royal punishment may find new life, but the force of a brahmin’s curse brings true destruction. Limbs nourished by brahminical wealth wither away in due course, just as sand is scattered by the heat. A man who takes brahminical wealth is destined for the hell of Raurava in this very life. Poison is rightly called poison, but brahminical wealth is the real poison, for ordinary poison kills only one, while brahminical wealth destroys sons and grandsons. One may neutralize the effects of iron or stone, but not the poison of stolen brahminical wealth. Indeed, who among the three worlds can neutralize its power? The fleeting happiness gained from such wealth, or even from divine wealth, leads only to the destruction of one’s family and ruin of oneself. The same peril applies to the wealth of the poor and to the act of killing a brahmin. Gold belonging to a teacher or friend, even if found in heaven, brings harm. O Indra, whether to a learned, noble, or poor person; to one who is content, humble, and possesses all his wealth; or to one devoted to study, austerity, knowledge, and self-control—what is given to such a worthy soul is imperishable, just like milk, curds, ghee, or honey placed in a clean vessel. If the vessel is weak, it may break, but the contents remain pure; likewise, land, gold, cloth, food, earth, and sesame given to the unworthy become as ashes, like wood consumed by fire. Yet, one who builds a new pond or restores an old one uplifts his entire lineage and is honored in heaven. Ponds, wells, tanks, and gardens, when maintained and restored, bear fruit as precious as pearls. Water available during the heat of summer ensures that such a benefactor never faces hardship or danger. Even water that remains on earth for a single day saves seven generations of his family and seven others besides. The gift of a lamp makes a man radiant, and any gift given thoughtfully bestows memory and intelligence. Even one who has sinned is not tainted if he gives with reflection, especially to a brahmin. But those who seize land, cows, or wealth by force, and those who fail to report such crimes—especially at the time of marriage, sacrifice, or charity—are themselves considered slayers of brahmins. One who, out of delusion, obstructs such righteous acts is reborn as a worm. Charity increases wealth, and protecting living beings increases lifespan. Nonviolence brings beauty, prosperity, and health; eating fruits and roots brings worship; truth leads to heaven. Fasting unto death grants happiness everywhere, as if one were a king; eating grass brings ease in the vow of Indra. Bathing three times daily while subsisting on air leads to the merit of sacrifice; constant bathing brings skill and knowledge, and mastery of Vedic recitation at twilight. The nonviolent attain the realm of Viraj, the highest imperishable heaven, and those who enter fire are honored in Brahma’s world. When one renounces all taste, he gains cattle and sons; fasting brings long life in heaven. One who always lies on the ground attains his desired state, and those who practice heroic postures, lying, and standing achieve inexhaustible worlds and fulfillment of all desires. Fasting, initiation, and consecration bring similar rewards. After twelve years of such practices, a person surpasses even the heroic state, purifies his dharma, and is honored in heaven. Those twice-born who recite the meritorious teachings of Brihaspati see their lifespan, knowledge, fame, and strength increase. Narada concluded, “Thus, O king, this treatise on dharma, composed by Brihaspati, was spoken in full to me, a devotee, by the great Mahesha.” Then, seeking further wisdom, Narada respectfully asked, “O Lord of all, tell me in detail about the vow called Trisprisha, by hearing which the world is instantly freed from the bondage of karma.” Mahadeva replied, “Listen well, O Brahmin, to the greatness of the vow called Trisprisha. It removes all heaps of sin and destroys great suffering; it is the very incarnation of Krishna. For those who desire, it grants wishes; for the dispassionate, it bestows liberation. In the age of Kali, Kesava is directly worshipped by one who daily performs the recitation of Trisprisha, O great sage. Even if other rituals have not been performed, all sins are destroyed by the mere utterance of the name Trisprisha—there is no doubt about this. Not by Agamic rites, nor by the Puranas, nor by sacrifices, nor by ten million pilgrimages, nor by any number of vows honored even by the gods, can such merit be attained as by this vow.” In this way, the sages revealed the profound consequences of unrighteousness, the supreme value of charity and truth, and the unparalleled power of the Trisprisha vow.