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Kapila said.
The Vedas are the means of knowledge for people, not to be set aside. Two forms of Brahman are to be known: the sound-Brahman and that which is supreme. One who is well-versed in the sound-Brahman attains the supreme Brahman.
A brāhmaṇa whose body has been purified by performing what is prescribed in the Veda truly becomes worthy.
I declare to you that which is associated with endlessness by action: it is not based on scripture, nor on tradition, but is directly perceived and attested by the world.
Those who perform sacrifices as acts of righteousness, without desire for reward, who give up what is obtained, are not greedy, and are free from compassion and envy—this indeed is the path for wealth, the establishment in holy places.
They are never dependent on evil deeds, nor are they ever born of actions; perfected by mental resolve, and firm in pure knowledge.
They do not become angry or envious, are free from ego and jealousy, established in knowledge, possess threefold purity, and are devoted to the welfare of all beings.
Most householders remained steadfast in their own duties; similarly, both kings and brāhmaṇas were engaged as prescribed by tradition.
They are equal, truly endowed with honesty, content, firm in knowledge, practicing visible virtue, pure, full of faith, and regard both the higher and the lower.
In earlier times, those of purified minds, who had properly observed their vows, practiced dharma even in hardship and peril, remaining united.
In former times, when people practiced righteousness together, there was indeed happiness. For them, there was never any need to prescribe expiation.
Indeed, the views that are founded on truth and dharma are the hardest to overcome; they do not follow mere form, nor ultimately the pretense of dharma.
Whoever follows the very first rule together, for those established in this state, indeed, there is no expiation. For the weak-minded, expiation arises—so says the scripture.
Those Brāhmaṇas of such kind, ancient, performers of sacrifices, grown in the three Vedas, pure, of good conduct, illustrious, worshipping day by day with sacrifices, without expectation, free from bondage, are wise.
Their sacrifices, Vedas, and ritual acts are performed according to tradition; scriptures are followed according to the proper time, and resolutions are made according to the vow.
For those whose desire and anger have departed, who are by nature resolute, upright, ever tranquil, and steadfast in their own actions, all was indeed eternal—thus is the eternal teaching for us.
For those whose spirits are undepressed and whose actions are difficult and harsh, surrounded by their own deeds, a terrible austerity has arisen.
That good conduct, which is wonderful, ancient, eternal, and firm, even a little of which is indicated in the dharmas, cannot be practiced by some.
There was safety, righteousness, proper conduct, vigilance, and no decline. Among all castes, there was no transgression by anyone.
Those noble men who adhere to the one fourfold righteousness, and who, having attained it properly, proceed to the highest state.
Some, having left their homes, have taken refuge in the forest; others, remaining in the house itself, are celibates.
Brāhmaṇas recognize this fourfold āśrama as duty. The infinite is the abode of Brahman, and Brāhmaṇas are certainly known by that name.
Thus, those ancient Brāhmaṇas of such kind, who practiced dharma, are seen in heaven as radiant twice-born beings.
Just as many groups of stars in the altars appear like constellations, having attained infinity from contentment—thus is the Vedic teaching.
Even if such beings return to the cycle of birth and death in various wombs, they are never tainted by evil deeds, for they are born of action.
Thus, one who is engaged in this way is a brāhmaṇa; another may become only a pseudo-brāhmaṇa. It is said that action alone belongs to a person, whether it is auspicious or inauspicious.
Thus, for those whose passions are matured, everything was infinite by virtue of the Veda and infinitude; this is our eternal Veda.
For those whose desires have vanished, who are purified and possess auspicious souls, the fourth, Upaniṣadic dharma is regarded as universal.
That is always accomplished by perfected beings and Brāhmaṇas of controlled self; it is said to be rooted in contentment, having renunciation as its essence, and established in knowledge.
The eternal and ancient rule of ascetics, which leads to liberation, is practiced either commonly or exclusively, according to one's capacity.
Among those who proceed, the weak here falters in pursuit of welfare. The pure person, seeking the state of Brahman, is liberated from the cycles of existence.
Syūmaraśmi said.
Those who enjoy, give, worship, study, and those who act with means obtained righteously, or who have embraced renunciation.
O Brahman, among these, who is the one that attains heaven after death? Tell me this exactly as I ask.
Kapila said.
You see that all acquisitions, though auspicious and prosperous by virtue, do not bring the happiness that comes from renunciation.
Syumarashmi said.
You householders are truly steadfast in knowledge and firm in action. Among all the āśramas, unity in steadfastness is declared.
O Lord, please declare to me, as it truly is and according to proper method, whether there is any distinction in unity and diversity, for no other distinction is said.
Kapila said.
Bodily maturity is action, but knowledge is the highest state. When digestion is complete, by emetics, the knowledge of taste does not persist.
Non-cruelty, forgiveness, peace, non-violence, truthfulness, straightforwardness, absence of malice, absence of pride, modesty, endurance, and tranquility are virtues.
These are truly the paths of Brahman; by following them, one attains the highest. The wise should discern with the mind the true determination of action.
The brāhmaṇas who are peaceful everywhere, purified, firm in knowledge, and content, attain that state; they call that the supreme goal.
One who knows the Vedas, knows what is to be known, and understands their true state is called a knower of the Veda; otherwise, he is called a Vātareṭaka (an ascetic of a different kind).
All that exists and does not exist is established in the Veda; the knowers of the Veda know everything, for the Veda is the foundation of all.
This alone is the ultimate state for all; whatever exists and does not exist, the end, the middle, being and non-being, for the one who knows.
Complete renunciation is truly established as tranquility. Contentment, here, is regarded as the auspicious foundation in liberation.
Cosmic order, truth, what is known and what is to be known; the self of all beings, both the moving and unmoving. All happiness, that which is auspicious and supreme; Brahman, the unmanifest, the origin and the imperishable.
Splendor, forbearance, peace, freedom from disease, and auspiciousness—such is the eternal, unchanging space. By these words, it is reached by the eyes of intellect; to that, obeisance to Brahman, to the Brāhmaṇa.
