wn by the foremost of Brahmanas. He sojourned to many sacred waters and
made many gifts unto Brahmanas in those places. Making gifts of kine unto
persons of the regenerate order, his soul became cleansed and he
succeeded in acquiring a knowledge of it. Repairing to that very asylum
whither he had lived in his former birth, he practised very severe
penances. As the consequence of all this, O foremost of kings, that
Brahmana succeeded in attaining to the highest success. He became an
object of veneration with all the ascetics that dwelt in that asylum. In
this way, O best of monarchs, that regenerate Rishi fell into great
distress. Unto Sudras, therefore, the Brahmanas should never give
instructions. Hence, O king, the Brahmana should avoid imparting
instructions (to such as are low-born), for it was by imparting
instruction to a low-born person a Brahmana came to grief. O best of
kings, the Brahmana should never desire to obtain instruction from, or
impart instruction to, a person that belongs to the lowest order.
Brahmanas and Kshatriyas and Vaisyas, the three orders, are regarded as
twice-born. By imparting instruction unto these, a Brahmana does not
incur any fault. They, therefore, that are good, should never discourse
on any subject, for imparting any instruction, before persons of the
inferior order. The course of morality is exceedingly subtile and
incapable of being comprehended by persons of uncleansed souls. It is for
this reason that ascetics adopt the vow of silence, and being respected
by all, pass through Diksha (initiation) without indulging in speech.[26]
For fear of saying what is incorrect or what may offend, ascetics often
forego speech itself. Even men that are righteous and possessed of every
accomplishment, and endued with truth and simplicity of behaviour, have
been known to incur great fault in consequence of words spoken
improperly. Instruction should never be imparted on anything unto any
person. If in consequence of the instructions imparted, the instructed
commit any sin, that sin, attaches to the Brahmana who imparted the
instruction. The man of wisdom, therefore, that desires to earn merit,
should always act with wisdom. That instruction which is imparted in
barter for money always pollutes the instructor.[27] Solicited by others,
one should say only what is correct after settling it with the aid of
reflection. One should impart instruction in such a way that one may, by
imparting it, earn mer