Among all the stages of life, the vow of self-restraint stands as the highest. Listen, for I will describe the qualities by which one is known as self-restrained. Such a person is free from miserliness, gentle in manner, content with what he has, conducts himself properly, is without envy, reveres his teacher, is compassionate toward all beings, and refrains from slander. By these six marks, the sages of tranquil mind recognize self-restraint. Righteousness and liberation depend on compassion, as does heaven itself, O King. A self-restrained soul does not become angry when insulted, nor is he overjoyed when honored. He remains steadfast in both pleasure and pain, calm and unwavering. Such a person sleeps happily and awakens happily, abiding in the highest good, while the scorner perishes. Even when insulted, he does not brood or commit sin. He considers his own duty and never disparages another’s. Knowing himself, he does not blame others for faults—whether in mantras, rites, birth, or any other way. Self-restraint covers all defects, just as a cloth covers a blemished limb. Those who do not recognize the value of self-restraint study in vain, for learning is rooted in self-restraint, and self-restraint is eternal righteousness. If one were to weigh self-restraint against gold on a scale, the steadfast would not be deluded by wealth. Of all vows, self-restraint alone is the supreme refuge. Even if a twice-born knows the six limbs and the true meaning of the Vedas, without self-restraint, he does not attain honor here. The Vedas, even if studied with their six limbs, do not purify one who lacks self-restraint. Sāṃkhya, Yoga, family, birth, and bathing at sacred fords are all fruitless without it. From disrespect, austerity increases; from honor, it diminishes. A Brahmin who is worshipped and honored departs like a cow that has been milked. Yet, just as a cow is replenished again with grass and water, so too is a Brahmin replenished by recitations and offerings. In this world, there is no friend like one who takes upon himself another’s misdeed and gives his own virtue in return. One should not revile those who revile, but restrain one’s own anger. By mastering himself thus, he anoints himself with immortality. A skull, roots of trees, coarse clothing, solitude, indifference, and celibacy—all 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, family is upheld. Mantras are preserved by virtues; anger is restrained by steadfastness. Whoever restrains the anger that arises within himself is a hero who conquers by non-anger—who on earth is equal to him? He who, when anger arises, stands firm and masters it, is the best among the good, who does not sink in this world. This is the ancient, secret teaching of Brahma, the eternal. This discipline of dharma has been thoroughly told to you. There are other worlds for those who perform sacrifices, and others for ascetics. 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, this is not a fault; patience is the strength of the wise. He who knows tranquility is esteemed above sacrifices and gifts. Whatever is recited, offered, or worshipped in anger is lost for him, like water from a broken pot. Whoever recites this auspicious chapter on self-control upon rising in the morning boards the boat of dharma and crosses over difficulties. Whoever constantly has this auspicious chapter on self-control recited attains the world of Brahma and does not fall from there again. Hear now the essence of all dharma; having heard, hold it firmly. One should not do to others what is disagreeable to oneself. One should regard the wives of others as one’s mother, and the wealth of others as a clod of earth. He who sees all beings as himself, truly sees. Cooking for the sake of the gods and living for the sake of others—this should be regarded as everything, like gold among metals. Having studied what benefits all beings, one attains immortality, O King. Thus, having spoken the essence of all dharma to Śunaḥśakha, all of them, together with him, settled on the bank of the lake. Seeing the lake, vast and covered with lotuses and water-lilies, they descended and gathered lotus-stalks in bundles. Placing the bundles on the shore, they performed auspicious water-rites. Then, coming out of the water, they assembled together. But when they saw that the lotus roots were missing, they spoke among themselves: "By whom, among us who are tormented by hunger and burdened with sinful deeds, have the lotus roots been taken away cruelly by someone desiring food?" Suspecting one another, the best of the twice-born questioned each other. All resolved to take an oath. Kaśyapa said, "May whoever has stolen the lotus roots lose everything everywhere, and may he commit the offense of violating a trust. Let him become a false witness, act piously with hypocrisy, and serve kings. Let him eat honey and meat, always speak falsehood, and indulge in sensual pleasures. Let him give his daughter in marriage for a price, whoever has stolen the lotus roots." Vasiṣṭha added, "Let him engage in sexual union unlawfully and indulge in daydreaming." Thus, the sages spoke, seeking truth among themselves, holding fast to the essence of dharma, and striving for purity in thought and deed.