Shuka said I have now understood that there are two kinds of creation, viz., one universal emanating from the (universal) Soul. The other consisting of the senses with their objects, originates from the power of the Understanding. This last transcends the other and is considered to be the foremost.

I wish however, to once more hear of that path of righteousness which runs in this world, regulated by the virtue of Time and according to which all good men form their conduct.

In the Vedas there are both kinds of saying, do acts and avoid acts. How shall I succeed in determining which of the two is right? You should explain this clearly.

Having acquired through your instructions, a thorough knowledge of the course of conduct of human beings, having purified myself by the practice of only righteousness, and having cleansed my understanding, I shall, after renouncing my body, see the indestructible Soul.

The course of conduct that was fist laid down by Brahman himself was duly followed by the wise and pious persons of yore viz., the great Rishis of ancient times.

The great Rishis conquer all the worlds by the practice of celebacy. Seeking all things which are good for himself, by fixing the mind the understanding, practising austerities, by living in forest and lying on fruits and roots, by treading on sacred spots, by practising universal benevolence, and by begging alms at the proper time from the huts of herinits when these become smokeless and the sound of the husking rod is hushed a person attains to Brahma.

Abstaining from flattery and from bowing your head to others, and avoiding both good and evil, live in the forest alone appeasing hunger by any means that presents itself before you.

The saying of the Vedas are, in the opinion of the ordinary person, contradictory. Whether on severe ! this is authoritative or that is so, when there is this conflict, how can they be considered to be spiritual.

I wish to hear this; how can both be considered as authoritative. How indeed, can liberation be obtained without violating the ordinance regarding the obligatory character of acts.

Bhishma said Thus addressed the son of Gandhavati, viz., the Rishi, praising these words of his highly energetic son, replied to him as follows.

Vyasa said One who is a Brahmacharin, one who lives like a house-holder, one who is a herinit and one who lives like a mendicant, all reach the same high end by duly satisfying the duties of their respective modes of life.

Or if one, and the same person, shorn of desire and aversion, follows (one after another) all these four modes of life according to the ordinances that have been laid down, he is certainly gratified (by such conduct) to understand Brahma.

The four modes of life form a ladder or flight of steps. That fight attaches to Brahma. By ascending that flight one reaches the region of Brahma.

For following the fourth mode of life the Brahmacharya, conversant with the distinctions of duty and shorn of malice, should live with the preceptor or his preceptor's son.

While living in the preceptor's house, he should seek bed after the preceptor has gone to his and rise therefrom before the preceptor rises from his. He should do all such acts again which a disciple as also a menial servant should do. Doing these he should humbly stand by his preceptor. Skilled in every kind of work, he should act like a menial servant, doing every act for his preceptor.

Having performed all acts, he should study, sitting at the feet of his preceptor, with anxious desire to learn. He should always behave with simplicity, avoid evil speech, and take lessons only when his preceptor asks him for it.

Becoming pure in body and mind, and acquiring cleverness and other virtues he should now and then speak what is pleasant, Controlling his senses he should look at his preceptor without curiosity.

He should never eat before his preceptor has eaten; never drink before his preceptor has drunk; never sit down before is preceptor has sat down; and never go to bed before his preceptor has gone.

He should gently touch his preceptor's feet with palms, the right foot with the right hand and the left foot with the left.

Reverentially saluting the preceptor, he should say to him:-O illustrious one, teach me! I shall do this, O illustrious one! This ] have already done, O twice born one. I am ready to do whatever else your reverend self may be pleased to command.

Having said all this, and having duły offered himself (thus), he should perform whatever acts of his preceptor wait for doing and having completed them inform the preceptor once more that they have been done.

What scents or tastes the Brahmacharin may abstain from while actually leading a life of celebacy may be used by him after his return from the preceptor's house. This is according to the ordinance.

Whatever observances have been laid down in full for Brahmacharins should all be regularly practised by him. He should all be regularly practised by him. He should be always at the beck and call of his preceptor.

Having pleased his preceptor in this way to the best of his powers, the disciple should, from that mode of life, enter into the others and practise the duties of each.

Having (thus) spent a fourth part of his life in the study of the Vedas, and observance of vows and fasts, and given the preceptor his fee, the disciple should, according to the ordinance, bidadicu and return home for becoming a house-holder.

Then, having married according to the ordinances, and having carefully established the domestic fire, he should, observing all the Vows and fasts, become a house-holder and pass the second period of life. the disciple should, according to the ordinance, bidadicu and return home for becoming a house-holder.

Then, having married according to the ordinances, and having carefully established the domestic fire, he should, observing all the Vows and fasts, become a house-holder and pass the second period of life.