Even if a twice-born—one initiated into sacred knowledge—masters the six limbs of the Vedas and understands their true meaning, without self-restraint he finds no honor in this world. The Vedas themselves, though studied in depth, cannot purify a person who lacks self-control; in such a case, not only knowledge, but Sāṃkhya, Yoga, noble lineage, birth, and even ritual baths at sacred fords become fruitless. Austerity, too, is shaped by how one is treated: when a person is disrespected, his austerity grows, but when he is honored, his austerity diminishes. Just as a cow, once milked, departs, so does a Brahmin who is worshipped and honored. Yet, just as a cow is replenished with grass and water, a Brahmin is renewed by his recitations and offerings. In this world, there is no friend greater than one who takes upon himself another’s misdeed and gives his own virtue in return. One should not revile those who revile, but instead restrain one’s own anger; by mastering himself in this way, a person anoints himself with the nectar of immortality. Simple living—using a skull as a bowl, relying on the roots of trees, wearing coarse clothing, seeking solitude, practicing indifference and celibacy—leads one to the highest state. When desire and anger are conquered, what remains to be done even in the forest? Through practice, scripture is retained; through good character, a family is upheld. Virtues preserve mantras; steadfastness restrains anger. Whoever restrains the anger that arises within himself is truly heroic—who on earth can be his equal? He who, when anger wells up, stands firm and masters it is the best among the good, one who does not sink in this world. This is the ancient, secret teaching of Brahma, the eternal. Thus, the discipline of dharma has been thoroughly explained. There are different worlds for those who perform sacrifices, for ascetics, and for those who are self-controlled—these last are greatly honored. Among the patient, there is only one fault, and no second arises. If anyone thinks patience is weakness, this is not a fault; patience is the true strength of the wise. He who knows tranquility is esteemed above those who perform sacrifices and give gifts. Whatever is recited, offered, or worshipped in a state of anger is lost, 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 chapter recited attains the world of Brahma and does not fall from it again. Hear now the very essence of all dharma, and hold it firmly: do not do to others what is disagreeable to yourself; regard the wives of others as your own mother, and the wealth of others as nothing but 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 is everything, as gold is among metals. Having studied what benefits all beings, one attains immortality. Thus, having spoken the essence of all dharma to Śunaḥśakha, all the sages, along with him, settled together on the bank of a great lake. They beheld the vast expanse, covered with lotuses and water-lilies, and descended to gather the lotus-stalks in bundles. Placing these bundles on the shore, they performed auspicious water-rites, and then, emerging from the water, they assembled together. But when they looked, they saw that the lotus roots were missing. The sages spoke among themselves: “Among us, who are tormented by hunger and burdened with sinful deeds, who has cruelly taken away the lotus roots out of desire for food?” Suspecting one another, the best of the twice-born questioned each other, and all resolved to take an oath. Kaśyapa spoke first: “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.” Vasiṣṭha added: “Let him engage in unlawful sexual union and idle daydreaming. Let him take food as a guest from one another. Let a Brahmin, lord of a low-caste woman, dwell alone in a village with a single well. Let him attain the same world as such a one.” Bharadvāja continued: “Let him be cruel to all and arrogant in prosperity. Let him be envious and slanderous. Let him be insulted when he insults, and struck when he strikes another. Let him sell juices.” Gautama said: “Let him, upon receiving a guest, serve food of inferior quality. Let him always eat food prepared by a Śūdra. Let him boast after giving gifts and find pleasure in other men’s wives. Let him eat his favorite food alone.” Viśvāmitra declared: “Let him always be devoted to desire and engage in sexual acts during the day. Let him always be a sinner. Let him speak ill of others and consort with other men’s wives. Let him be devoted to slandering others. Let him, being of wicked mind, disrespect his mother and father. Let him regard his mother as another’s. Let him always eat food prepared by others and consort with other men’s wives. Let him be one who sells the Vedas.” Finally, Jamadagni said: “Let him become the servant of another, birth after birth.” Thus, each sage uttered a curse upon the unknown thief, binding themselves by oath in their search for truth and justice.