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Parāśara said.
For a brāhmaṇa, wealth obtained by receiving; for a kṣatriya, wealth won by weapons; for a vaiśya, wealth acquired by justice; for a śūdra, wealth acquired by service— even small amounts of wealth, when used for dharma, are highly praised and yield great results.
A śūdra is always regarded as the servant of the three castes. If a twice-born does not follow the duties of a kṣatriya or vaiśya, he falls from his status. When a twice-born performs the work of a śūdra, then indeed he falls from his position.
When a means of livelihood does not arise, trade, animal husbandry, and living by crafts are also prescribed even for the Śūdra.
Dyeing, living by appearance, dealing in liquor and meat, and the sale of iron and leather.
One who has not previously performed an act should not do actions condemned by the world; but for one who has done so before, it is great dharma to abandon them—so says the scripture.
It is said that if a perfected person in the world, with a mind overwhelmed by pride, commits an evil act, that act should not be accepted.
It is said in the Purāṇa: 'Condemnation to those people who are governed by punishment; but those who are self-restrained, prioritize righteousness, and follow justice and dharma are praised.'
O king, righteousness is always praised among men here. Men who are advanced in righteousness indeed associate only with virtues on earth.
O father, the asuras could not tolerate that dharma, O lord of people. As those beings gradually increased there, they entered after.
Among them, arrogance arose, which destroyed the dharma of the people. Then, in those whose nature was arrogance, anger again arose among them.
Then, O king, when those people were overpowered by anger, their conduct, which was endowed with shame and modesty, did not remain; then delusion arose.
Then, overcome by delusion, they no longer saw as before; through mutual oppression, they acted as they pleased.
But having attained them, he received punishment without cause. Then, disregarding them, he approached the gods and the brāhmaṇas.
At that very moment, the gods went to Śiva, the best among gods, seeking refuge in the heroic, many-formed lord of the gaṇas.
By him, those beings who moved in the sky along with their cities were indeed brought down to earth. Even three (cities) were felled by a single arrow, filled with divine brilliance.
Their lord was Bhīma, of terrible prowess. He, who was a terror to the gods, was slain by the wielder of the spear.
After he was slain, the humans regained their own nature; the Vedas and the scriptures began again, just as before.
Then Indra was anointed as the king of the gods in heaven, and the seven sages appointed a ruler among men to uphold justice.
After the seven sages, there was a king named Viprithu; and the kings and Kshatriyas were separately established in the various regions.
Among those born in great families, both those who lived before and those who live now, the demonic nature does not leave their hearts.
Therefore, with that very disposition and attachment, the kings of terrible prowess engaged only in demonic actions.
Having re-established those (rites) in those very (places), they also establish and worship them; and even today, those men who are the most foolish continue to do so.
Therefore, O king, I declare to you: having reflected according to the śāstra, one should pursue actions that lead to true accomplishment, and should abandon actions that are violent in nature.
A wise person should not seek wealth through improper means; abandoning justice for the sake of dharma is not considered auspicious.
Therefore, you, being self-controlled and of such a kind, a Kshatriya with dear relatives, should protect your subjects, servants, and sons according to your own duty.
Association with what is desired and undesired, enmity and friendship—thus, through many thousands of births, all these change.
Therefore, you should attach yourself to virtues, never to faults. One who is devoid of virtues and has a wicked intellect is called his own enemy.
O great king, it is among humans that dharma and adharma are active; it is not so among other beings here where there are no humans.
A person of righteous nature and wisdom, whether active or inactive, should always live in the world regarding all beings as himself, and never harm any living creature.
When a person's mind is free from mental impressions, and falsehood does not arise in him, then he attains auspiciousness.
