study of the scripture at the fixed hours, and the
wishes they entertained, freed as they were from lust
and wrath, observant as they were of pious conduct
and acts notwithstanding all difficulties, renowned
as they were for performing the duties of their own
order and mode of life, purified as their souls were
in consequence of their very nature, characterised
as they were by thorough sincerity, devoted as they
were to tranquillity, and mindful as they were of
their own practices, were identical with Infinite
Brahma. Even this is the eternal Sruti heard by
us.[1263] The penances of men that were so high-souled,
of men whose conduct and acts were so difficult of
observance and accomplishment, of men whose wishes
were crowned with fruition in consequence of the strict
discharge of their duties, became efficacious weapons
for the destruction of all earthly desires. The
Brahmanas say that that Good Conduct, which is wonderful,
whose origin may be traced to very ancient times, which
is eternal and whose characteristics are unchangeable,
which differs from the practices to which even the
good resort in seasons of distress and represents
their acts in other situations, which is identical
with heedfulness, over which lust and wrath and other
evil passions can never prevail, and in consequence
of which there was (at one time) no transgression
in all mankind, subsequently came to be distributed
into four subdivisions, corresponding with the four
modes of life by persons unable to practise its duties
in minute detail and entirety.[1264] They that are
good, by duly observing that course of Good Conduct
after adoption of the Sannyasa mode of life, attain
to the highest end. They also that betake themselves
to the forest mode reach the same high end (by duly
observing that conduct). They too that observe
the domestic mode of life attain to the highest end
(by duly practising the same conduct); and, lastly,
those that lead the Brahmacharya mode obtain the same
(end by a due observance of the same conduct).[1265]
Those Brahmanas are seen to shine in the firmament
as luminaries shedding beneficent rays of light all
around. Those myriads of Brahmanas have become
stars and constellations set in their fixed tracks.
In consequence of contentment (or Renunciation) they
have all attained to Infinity as the Vedas declare.
If such men have to come back to the world through
the wombs of living creatures, they are never stained
by sins which have the unexhausted residue of previous
acts for their originating cause. Indeed, one
who has led the life of a Brahmacharin and waited dutifully
upon his preceptor, who has arrived at settled conclusions
(in respect of the soul), and who has devoted himself
to Yoga thus, is truly a Brahmana. Who else would
deserve to be called a Brahmana? When acts alone
determine who is a Brahmana and who is not, acts (good
or bad) must be held to indicate the happiness or
misery of a person. As regards those that have
by conquering all evil passions acquired purity of