Rajadharmanushasana Parva — Nakula advocates the necessity of action

Vaishampayana said, Hearing these words of Arjuna, O chastiser of foes, the mighty-armed and broad chested, Nakula, temperate in speech and possessed of great wisdom, with copper coloured face, looked at the king, that foremost of all righteous persons, and spoke the these words, assailing his brother's heart (with reason).

Nakula said Even the gods had placed their fires in the reign called Vishakha-yupa, Know, therefore, O king, that the gods themselves depend upon the fruits of action!

Observing the Vedic ordinances (of the Creator as declared in the Vedas), the Pitris, who support (by rain) the lives of even all disbelievers, are, O king, engaged in action.

They are, indeed, consummate atheists who do not accept the injunction of the Vedas (which inculcate action). By following Vedic injunctions in all his acts, the person that is learned in the Vedas, attains, O Bharata, to the highest region of heaven by the way of the deities. All persons acquainted with Vedas have declared the life of a householder to be superior to all the (other) modes of life.

O king, the person who in sacrifices give away his fairly acquired wealth to these Brahmanas who are well conversant with the Vedas, and contracts his soul, is, O monarch, regarded as the true Renouncer.

He, however, who, disregarding the life of a householder, the source of much happiness, adopts the next mode of life,-Renunciation, O monarch, is Renouncer possessed by the quality of darkness.

That man who is houseless, who roves over the world like a mendicant who has the foot of a tree for his refuge, who observes the vow of silence, never cooks for himself, and tries to control his senses, is, O Partha, a Renouncer observing the vow of mendicancy.

That Brahmana who, disregarding anger and joy, and especially deceitfulness, always devotes his time to the study of the Vedas, is a Renouncer observing the vow of mendicancy.

The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when the life of a householder was placed on one scale, it required the three others to balance it.

Marking the result of this examination by scales, O Partha, and seeing further, O Bharata, that the life of a householder alone contained both heaven and pleasure, the great Rishis and the persons conversant with the ways of the world followed it.

He, therefore,O foremost of Bharata's race, who follows this mode of life, thinking it to be his duty and abandoning all desire for fruit, is a true Renouncer, and not that man who having clouded understanding goes to the forest abandoning home.

A person, again, who, putting on the external marks of righteousness, fails to conquer his desires even while living in the forest, is bound by Death with his deadly fetters round the neck.

Acts which are the outcome of vanity product no fruit. Those acts however, O monarch, which are the outcome of the spirit of Renunciation, always bear abundant fruits.

Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness,-these are always the virtues recommended by the Rishis.

The householder performs acts intended for Pitris, gods, and guests, this mode of life alone, O monarch, contains the threefold objects.

The Renouncer that rigidly follows this mode of life, in which one is free to do all acts, has not to meet ruin either here or hereafter.

The holy Lord of all creatures, of righteous soul, created creatures with the purpose that they would worship him by sacrifices with profuse presents.

Creepers, trees, deciduous herbs, and clean animals, and clarified butter, were created as materials of sacrifice.

To a householder the performance of sacrifice is fraught with impediments. For this, that mode of life is described as exceedingly difficult and unattainable.

The householders, who, possessed of wealth and corn and animals, do not perform sacrifices commit, o king, eternal sin.

Amongst Rishis, there are some who consider the study of the Vedas to be a some sacrifice; and who consider contemplation to be a great sacrifice which they perform in their minds.

The very gods, O king, seek the companionship of such a holy person, who on account of his following such a way which consists in the concentration of the mind, has become equal to Brahma.

By refusing to spend in Sacrifice the various kinds of wealth which you have collected from your enemies, you are only displaying your want of faith!

I have never seen O monarch, a king living as a householder renouncing his wealth in any other way except 'in the Rajasuya, the Ashvamedha, and other kinds of Sacrifice!

Like Shakra, the king of gods, O sire, perform those other sacrifices that are lauded by the Brahmanas!

The king, through whose negligence the subjects are plundered by robbers, and who does not offer protection to those whom he is called upon to rule is said to be the personated Kali.

If, without giving away horses and kine, and female slaves and elephants adorned with trappings, and villages, and populous countries, and fields, and houses, to Brahmanas, we retire into the forest with hearts not overflowing with friendly feelings towards kinsmen, even we shall be, O king, like so many Kali Kshatriyas.

Kshatriyas who do not practise charity and give protection (to others), commit sin. Woe to thein hereafter and not bliss.

If, O lord, without celebrating great sacrifices and the rites in honour of your deceased manes, and if, without bathing in sacred waters, you lead the life of a mendicant, you will then meet with destruction like a sinall cloud, separated from a mass and driven by the winds. You will then fall off from both worlds and will be born in the Pishacha order.

A person becomes a true Renouncer by casting off internal and external attachments, and not simply by leaving home for dwelling in the forest,

A Brahmana who follows all the ordinances in which there are no obstacles, does not fall off from this or the other world.

Observing the duties of one's own order, respected by the ancients and practised by the best of men,-who is there, ( Partha, that would grieve, o king, for having killed in battle his enemies elated with prosperity, like Shakra killing the forces of the Daityas?

Having, while observing Kshatriya duties, subjugated the world by the help of your prowess, and having made presents unto persons conversant with the Vedas, you can, O king, go to regions higher than heaven itself. You should not, O Partha, indulge in grief.'