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Vyāsa said.
This is the more ancient conduct prescribed for a brāhmaṇa: a person of knowledge, by performing actions, succeeds everywhere.
If, in that case, there is no doubt regarding the determination of action, then what truly is action? Is this its inherent nature, or is it knowledge, or again, is it action itself?
If here or there there is a desire to know about knowledge concerning the person, I shall describe that by reasoning and perception; listen.
Some people say that manly effort is the cause of actions; some praise fate; others praise nature.
Effort, action, and destiny are, by the nature of their results, three distinct things, but some people do not discriminate between them.
Some say, 'It is thus,' others, 'It is not thus,' some say both, and some say neither. Those engaged in action declare it to be unequal, but those established in sattva, who see equally, do not.
In the Tretā and Dvāpara ages, those born in Kali are full of doubts; in the Kṛta age, ascetics are peaceful and established in purity.
All who do not see distinctions among the Ṛg, Sāma, and Yajur Vedas, having recognized desire and hatred as separate, perform austerities and worship.
One who is united with the virtue of austerity, always devoted to austerity, and well-disciplined, attains all the desires that he wishes for in his mind.
Through austerity, one attains that state by which, having become it, one creates the world. Having become that, from that, one becomes the lord of all beings.
That which is spoken in the Vedic discourses as profound by the seers of the Veda is again made manifest in the Vedāntas and is perceived through the methodical order.
The sacrifices of initiation are prescribed for Kṣatriyas, those involving oblations for Vaiśyas, service for Śūdras, and recitation for the twice-born.
A twice-born truly becomes accomplished in his duties through self-study. Whether he does other things or not, he is called a friendly Brahmin.
At the start of the Tretā Yuga, all the Vedas, sacrifices, castes, and stages of life exist; but due to the restriction of lifespan, these become diminished in the Dvāpara Yuga.
In the Dvāpara age, the Vedas decline, and likewise in the Kali Yuga. They are not even seen, but at the end of Kali, they reappear again and again.
The natural properties are perishing there, afflicted by unrighteousness; the essences of cows, earth, waters, and plants are also being destroyed.
The Vedas, the duties prescribed by the Vedas, and the stages of life become obscured by unrighteousness; even those who follow their own duties, as well as all living beings, both immovable and movable, undergo change.
Just as rain showers upon all earthly beings and produces limbs everywhere, so too do the Vedas in every age generate all aspects of existence.
That which is spread out, consisting of the diversity of time, without beginning or end, and which has been described to me before, from which all beings come and go.
This is the origin-place of beings in the element; restraint is Yama. By their own nature, dual-created things proceed in great number.
Dear one, I have told you about creation, time, steadfastness, the Vedas, the doer, action, activity, and result—this is what you asked me thoroughly about.
