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. 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.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.
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.’”
“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,