with faith that are self-restrained, that have tranquil minds, and that perform sacrifices from a sense of duty (and not from desire of fruit), become productive of fruit.[1189] Faith with respect to Brahma is the daughter of Surya, O regenerate one.  She is the protectress and she is the giver of good birth.  Faith is superior to the merit born of (Vedic) recitations and meditation.[1190] An act vitiated by defect of speech is saved by Faith.  An act vitiated by defect of mind is saved by Faith.  But neither speech nor mind can save an act that is vitiated by want of Faith.[1191] Men conversant with the occurrences of the past recite in this connection the following verse sung by Brahman.  The offerings in sacrifices of a person that is pure (in body and acts) but wanting in Faith, and of another that is impure (in respect of their worthiness of acceptance).  The food, again, of a person conversant with the Vedas but miserly in behaviour, and that of a usurer that is liberal in conduct,[1192] the deities after careful consideration, had held to be equal (in respect of their worthiness of acceptance).  The’ Supreme Lord of all creatures (viz., Brahman) then told them that they had committed an error.  The food of a liberal person is sanctified by Faith.  The food, however, of the person that is void of Faith is lost in consequence of such want of Faith.  The food of a liberal usurer is acceptable but not the food of a miser.[1193] Only one person in the world, viz., he that is bereft of Faith, is unfit to make offerings to the deities.  The food of only such a man is unfit to be eaten.  This is the opinion of men conversant with duties.  Want of Faith is a high sin.  Faith is a cleanser of sins.  Like a snake casting off its slough, the man of Faith succeeds in casting off all his sin.  The religion of abstention with Faith is superior to all things considered sacred.  Abstaining from all faults of behaviour, he who betakes himself to Faith, becomes sanctified.  What need hath such a person of penances, or of conduct, or of endurance?  Every man has Faith.  Faith, however, is of three kinds, viz., as affected by Sattwa, by Rajas and by Tamas, and according to the kind of Faith that one has, one is named.  Persons endued with goodness and possessed of insight into the true import of morality have thus laid down the subject of duties.  We have, as the result of our enquiries, got all this from the sage Dharmadarsana.  O thou of great wisdom, betake thyself to Faith, for thou shalt then obtain that which is superior.  He who has Faith (in the declarations of the Srutis), and who acts according to their import (in the belief that they are good for him), is certainly of righteous soul.  O Jajali, he who adheres to his own path (under the influence of Faith) is certainly a superior person.’