Hear now a sacred teaching, as once imparted in the venerable discourse of the Padma Purana. True liberation, it is said, does not come to those entangled in the mere science of words, nor to those who cling to distinctions of caste, nor to those preoccupied with food and clothing, nor to those immersed in worldly customs. Instead, liberation is certain for the one who chooses solitude, upholds firm vows, withdraws the senses from pleasure, fixes the mind in spiritual discipline, and remains ever non-violent in thought, word, and deed. Such a restrained soul sleeps in peace and awakens in peace, for their mind is equal toward all beings. This is the one who is truly awake to the reality of existence. No chariot, no horse, nor elephant can carry a person as happily along life’s great road as a self that is subdued and mastered. One must not act as a provoked serpent, an enraged enemy, or a wild beast; for a self lacking restraint is likewise dangerous and destructive. Restraint is not truly called Yama, the god of death; rather, it is the self that is restraint. Supreme restraint is that by which the self is mastered. People may speak of Yama as restraint and fear him in vain, but for one who restrains the self, what can Yama do? From beings that eat flesh, and from those without self-control, there is always fear. Therefore, punishment was created by the Self-born to restrain such natures. Indeed, punishment protects all creatures, preserves the people, restrains the wicked, and is difficult to overcome. Punishment, dark and youthful with red eyes, is a source of fear for all and rules over men, upholding righteousness. Among all the vows of life, self-restraint stands as the highest. Listen, then, to the marks by which the self-restrained are known: freedom from miserliness, gentleness, contentment, proper conduct, absence of envy, reverence for the teacher, compassion toward all beings, and abstaining from slander. By these, the sages of tranquil mind describe self-restraint. Righteousness, liberation, and even heaven itself depend upon compassion, O king. A calm person is not angered by insult, nor overjoyed by honor; steadfast in both pleasure and pain, such a one is truly calm. The calm sleep and awaken happily, abiding in the highest good, while those who scorn perish. When insulted, the self-restrained do not brood or sin; mindful of their own duty, they do not disparage the duty of others. Knowing themselves, they do not blame others for faults—whether in ritual, in birth, or otherwise. Self-restraint covers all defects, as a cloth covers a blemished limb. Those who fail to recognize the value of self-restraint study the scriptures in vain, for learning is rooted in self-restraint, and self-restraint is eternal righteousness. One who values self-restraint as much as gold is steadfast, undeluded by wealth. Of all vows, self-restraint is the supreme refuge. Even if a twice-born knows all the six limbs and true meaning of the Vedas, without self-restraint he attains no honor. The Vedas, even when studied with all their limbs, do not purify one lacking self-restraint. Sāṃkhya, Yoga, family, birth, or bathing in sacred fords are all fruitless without it. From disrespect, austerity increases; from honor, austerity diminishes. A Brahmin who is worshipped and honored departs, like a cow that has been milked. But as a cow is replenished by grass and water, so too is a Brahmin replenished by recitation and offerings. In this world, none is a greater friend than one who takes upon himself another’s misdeeds and gives his own virtue in return. One should not revile those who revile, but restrain one’s own anger; mastering oneself in this way, one is anointed with immortality. A skull for a bowl, roots of trees for food, coarse clothing, solitude, indifference, and celibacy—these lead one to the highest state. Having conquered desire and anger, what remains to be done in the forest? By practice, scripture is retained; by character, the family is upheld. Mantras are preserved by virtues; anger is restrained by steadfastness. Whoever restrains the anger that arises within himself is a true hero, conquering by non-anger—who on earth is equal to such a one? He who stands firm when anger arises and masters it is the best among the good, not sinking in this world. This is the ancient, secret teaching of Brahma, eternal and profound. Thus has the discipline of dharma been thoroughly explained. There are other worlds for those who perform sacrifices, and others for ascetics; yet, there are also worlds for those who are self-controlled, and they are greatly honored. Among the patient, there is only one fault; a second does not arise. If someone thinks patience is weakness, let it not be considered a fault, for patience is the strength of the wise. One who knows tranquility is esteemed above those who perform sacrifices and give gifts. Whatever is recited, offered, or worshipped in anger is lost, like water spilled from a broken pot. Whoever recites this auspicious teaching on self-control each morning boards the boat of dharma and crosses over all difficulties. Whoever has this chapter recited constantly attains the world of Brahma and does not fall from it again. Now, hear the essence of all dharma, and hold it firmly: One should not do to others what is disagreeable to oneself; one should regard the wives of others as one’s own mother, and the wealth of others as a mere clod of earth. Truly, he who sees all beings as himself, truly sees. Cooking for the sake of the gods, and living for the sake of others—this is the path of righteousness. Thus, the teaching concludes, radiant with the wisdom of self-restraint and compassion.