of that wicked state of their minds and of those incidents that were connected with it, there appeared many kings of terrible prowess who began to indulge in only such acts as were fit for Asuras.  Those human beings that are exceedingly foolish adhere to those wicked acts, establish them as authorities, and follow them in practice to this day.[1529] For this reason, O king, I say unto thee, having reflected properly with the aid of the scriptures, that one should abstain from all acts that are fraught with injury or malice and seek to acquire a knowledge of the Soul.[1530]The man possessed of wisdom would not seek wealth for the performance of religious rites by ways that are unrighteous and that involve an abandonment of morality.  Wealth earned by such means can never prove beneficial.  Do thou then become a Kshatriya of this kind.  Do thou restrain thy senses, be agreeable to thy friends, and cherish, according to the duties of thy order, thy subjects, servants, and children.  Through the union of both prosperity and adversity (in man’s life), there arise friendships and animosities.  Thousands and thousands of existences are continually revolving (in respect of every Jiva), and in every mode of Jiva’s existence these must occur.[1531] For this reason, be thou attached to good qualities of every kind, but never to faults.  Such is the character of good qualities that if the most foolish person, bereft of every virtue, hears himself praised for any good quality, he becomes filled with joy.  Virtue and sin exist, O king, only among men.  These do not exist among creatures other than man.  One should therefore, whether in need of food and other necessaries of life or transcending such need, be of virtuous disposition, acquire knowledge, always look upon all creatures as one’s own self, and abstain totally from inflicting any kind of injury.  When one’s mind becomes divested of desire, and when all Darkness is dispelled from it, it is then that one succeeds in obtaining what is auspicious.’”

SECTION CCXCVI

“Parasara said, ’I have now discoursed to thee on what the ordinances are of the duties in respect of one that leads the domestic mode of life.  I shall now speak to thee of the ordinances about penances.  Listen to me as I discourse on the topic.  It is generally seen, O king, that in consequence of sentiments fraught with Rajas and Tamas, the sense of meum, born of attachment, springs up in the heart of the householder.  Betaking oneself to the domestic mode of life, one acquires kine, fields, wealth of diverse kinds, spouses, children, and servants.  One that becomes observant of this mode of life continually casts one’s eye upon these objects.  Under these circumstances, one’s attachments and aversions increase, and one ceases to regard one’s (transitory) possessions as eternal and indestructible.  When a person becomes overwhelmed by attachment and aversion, and yields himself up to the mastery of earthly objects,