ಮಹರ್ಷಿಗಳು, ತಪಸ್ವಿಗಳು, ದೇವತೆಗಳು, ಬ್ರಹ್ಮಜ್ಞರು ಮತ್ತು ಭೂಮಿಯ ಅಧಿಪತಿಗಳು—all of them declare that a Brahmin-killer must be punished here itself. If someone commits the sin of killing a Brahmin, he is cooked along with his ancestors; thus, a wise person should always honor a Brahmin who undertakes a fast unto death. If a faultless person sacrifices his own life for another, he alone bears the stain of terrible killings; the one for whom it was done remains untouched. Whoever kills himself—be it by suicide, climbing trees, living in caves, or taking the form of an animal—becomes a Brahmin-killer in his own lineage. Those who kill a fetus, a child, a sick person, or a teacher, become Brahmin-killers themselves; the sin does not fall upon the person for whom it was done. If a low Brahmin kills another Brahmin of his own lineage, the sin belongs only to the killer, not to the one for whom it was done. If a Shudra oppresses a Brahmin and fulfills his own purpose by killing, the sin of murder falls upon the Shudra and not otherwise. If a murderer is killed at that time, neither the killer nor the murdered is tainted by those sins. Even if one kills a learned Vedic scholar in battle, when he comes as an assailant with intent to kill, the killer does not become a slayer of a Brahmin. An arsonist, poisoner, thief of wealth, killer of those asleep, and one who abducts land or a wife—these six are called assailants. Similarly, a wicked person intent on killing a king, one who delights in killing his own ancestors, and a king who follows another king—these four are also assailants. If a Brahmin is killed in such a moment, it is not proper to kill him again; but knowingly killing a Brahmin incurs a terrible sin. There is no one equal to a Brahmin in this world; he is to be revered as the teacher of the universe, and the sin of killing him is unsurpassed. A Brahmin is to be worshipped like a god by gods, demons, and humans; truly, there is no one equal to a Brahmin in all the three worlds. At this point, Narada asks, “O best of gods, by what means of livelihood should a twice-born live? Please tell me truly and in detail.” Brahma replies, “That alms which is not begged for is praiseworthy; the gleaner's livelihood is best, the most excellent among all ways of living. By following this, the best of sages attain the state of Brahman. The gifts remaining from sacrifices are to be accepted only by those who have participated in the sacrifice.” After teaching or officiating at sacrifices, the twice-born may accept wealth; after teaching, reciting, and performing auspicious rites. This is the proper livelihood for Brahmins; receiving gifts is the accepted means. Those who live by the scriptures are blessed, as are those who live by trees. Blessed are those who live by creepers and trees, and those who subsist on the produce of gardens; for the sin of killing living beings for food, this is a remedy for that fault. One should give nine kinds of grains to Brahmins; otherwise, by killing living beings for food, one's lifespan is certainly diminished. Therefore, one should give generously to ancestors, gods, and twice-borns; in their absence, a Brahmin may adopt the livelihood of a Kshatriya. In just wars, one should fight, following the noble vow of a warrior; and whatever wealth a Brahmin gains from the king by such means is considered pure. That wealth obtained from ancestral rites and other gifts is considered pure; one should always practice archery, combined with Vedic knowledge. Skill in spear, javelin, mace, sword, and club; horsemanship, elephant-riding, magical arts, and the use of musical instruments—all these should be practiced. One should practice warfare on chariots and on foot, properly in all respects; this is the conduct for twice-borns, gods, the steadfast, and women. Indeed, the merit gained by warriors in protecting teachers and kings is certain; how could that be attained by those who merely speak of Brahman? Having destroyed all sins, they attain heaven without sorrow; but in a just and direct battle, Brahmins may fall in combat. They reach the highest state, which cannot be attained by those devoted only to Brahman. Listen truly to the merit that comes from righteous warfare. They fight face to face and do not turn away in fear; they do not strike one who is broken, fleeing, unarmed, or running away. They do not kill one who is not fighting, who is fearful, who has fallen, who is free from sin, a base Shudra, one pleased by praise, or one who has sought refuge in battle. Those of bad conduct who, desiring victory, kill such as these go to hell; but this is the conduct of Kshatriyas as praised by the virtuous. Relying on this, all Kshatriya warriors ascend to heaven; for a Kshatriya, death in righteous battle, facing the foe, is auspicious. There, even he becomes purified and is freed from all sins; he dwells in the heavenly world in a palace adorned with jewels. With pillars of gold and a jeweled floor, filled with desired treasures and adorned with divine objects. In front, wish-fulfilling trees always stand, bestowing all gifts; the palace is adorned with gardens, ponds, wells, and tanks. Young maidens of the city of the gods serve him; before him, groups of Apsarases dance joyfully at all times. Gandharvas sing songs, and the gods recite hymns of praise; thus, in due course, at the end of an age, the king becomes sovereign of all. He alone enjoys all pleasures, free from sorrow and desire; his wives are exceedingly beautiful and always youthful. His sons are virtuous, pure, prosperous, and esteemed by their father; thus, Kshatriyas enjoy in this way for seven births.