Listen, O seekers of truth, to the sacred ways by which one attains completeness and fulfillment in life. A Brahmana is said to be perfected when he is united with twelve hundred thousand recitations of the Gayatri mantra; if his count is less than a hundred thousand, he should use it only for Vedic purposes, not for the highest aims. When a person aspires to renunciation, he must first observe strict discipline for seven days. Thereafter, at dawn each day, he should recite the renunciant’s Pranava twelve thousand times, maintaining this practice as time advances. Month by month, at the beginning and after its passage, he should complete one hundred and fifty thousand recitations. When this period concludes, he should again perform the rite of sending forth, for by this, faults are appeased. Neglect of these practices leads one to the dreadful realm of Raurava. Therefore, those who desire righteousness and prosperity should strive diligently. Especially, a Brahmana seeking liberation should always practice the knowledge of Brahman. From righteousness arises wealth; from wealth, enjoyment is born; and from enjoyment, detachment follows—when that enjoyment is gained through righteous means. If enjoyment is sought in the opposite manner, attachment and bondage are produced instead. Righteousness is of two kinds: that which is performed with external substances, and that which is performed with the body. Offerings and similar acts are righteousness by substance; pilgrimage, bathing, and such are righteousness by body. Wealth gained righteously brings more wealth, and through austerity, one attains a divine form. The one who is free from desire attains purity, and from purity arises knowledge—this is certain. In the Krita age, austerity is the highest path; in Kali Yuga, righteousness through material offerings is praised. In Krita, perfection comes through meditation; in Treta, through austerity; in Dvapara, through worship; and in Kali, through worship of images. According to the means—substance or body—merit or sin increases, decreases, or is lost. Know well: unrighteousness is of the nature of violence and leads to suffering, while righteousness brings happiness. Acting improperly despite knowledge brings suffering, but proper conduct brings happiness. Therefore, one should pursue righteousness to attain both enjoyment and liberation. Consider the fruits of giving: if one supports a learned Brahmin’s family of four for a hundred years, he attains the world of Brahma. Performing the Cāndrāyaṇa vow a thousand times also grants this world. A Kṣatriya should establish the livelihood of a thousand families. Giving gifts in honor of a deity, with knowledge, numbering ten thousand, bestows the world of Brahma, and such acts are said to bestow even the world of Indra. According to the deity to whom the gift is offered, that world is attained, say the knowers of the Veda. If one lacks wealth, one should purify oneself through austerity. Through pilgrimage and austerity, inexhaustible happiness is attained. Now, hear how wealth is to be righteously acquired. A Brahmin should earn wealth by pure means: by receiving gifts properly, by officiating at sacrifices, never by begging or through excessive hardship. A Kṣatriya should gain wealth by the strength of his arms, a Vaiśya through agriculture and cattle-rearing; all succeed by giving away wealth righteously acquired. True knowledge brings liberation for all, through the grace of the teacher. From liberation arises realization of one’s true self, and this brings supreme bliss. All of this, O twice-born, comes through association with the virtuous. Householders should give their wealth, grain, and all things to worthy recipients. Whatever objects, fruits, or grains are available should be given to Brahmins by those who desire welfare. Water and food should always be given to relieve hunger and disease; fields, grain, cooked food, and all four kinds of food should also be offered. For as long as the given food is eaten and spoken of, half the merit certainly accrues to the giver. If one has accepted gifts, one is purified from sin by giving and by austerity; otherwise, one falls to the hell called Raurava. Wealth should be divided into three: for righteousness, for personal enjoyment, and for the self. One should always perform daily, occasional, and desired rites in accordance with righteousness. To increase success, one should set aside a portion for growth, enjoy only a portion meant for enjoyment, and always keep benefit in mind. Of wealth earned through agriculture, a tenth should be given for the purification of sin; with the rest, one should perform righteous acts—otherwise, one goes to Raurava. If one acts with evil intent, destruction is certain. In trade, the wise should give a sixth part; to the best of the twice-born, a fourth part should be given, and in sudden need, half. Improper gifts and difficult donations should be discarded, and gifts should be given when invited, for one’s own benefit and prosperity. Whatever is asked should be given according to one’s ability; if not, one becomes indebted in a future birth. A wise person should not speak of the faults of others, especially not of Brahmins. One should not utter words that cause anger in any being’s heart, and should perform fire rituals at the twilights for prosperity. If unable, one should offer rice, grain, ghee, fruit, root, or other oblations to the sun and fire, as prescribed. Cooked food may also be offered according to rule, or, if nothing else is possible, at least the principal homa should be performed. This is the regular sandhya ritual, known to the wise as perpetual; or, one may perform only recitation or worship of the sun. Thus, those who seek their own benefit or wealth should act as prescribed, always devoted to Brahma-yajña and the worship of the gods. Those always devoted to the worship of fire, to honoring the teacher, and to satisfying the Brahmins, all share in the rewards of heaven.