Whoever gives to a brāhmaṇa, it is said, crosses over all evil deeds, for such an act is a sure path to purification. When one dedicates this gift to the Lord of Dharma, fear is dispelled, and by giving to brāhmaṇas in this spirit, a person is certainly freed from all sins. It is with certainty declared: a man becomes completely freed from all transgressions through this giving. Thus, it is right to honor brāhmaṇas with gifts, and to extend generosity by feeding women and the gods as well. If one aspires for the radiance of Brahman, he should, with unwavering resolve, honor the brāhmaṇas. For those who seek success in their actions, worship of Vināyaka is recommended, while those yearning for liberation from worldly existence should diligently worship Hari. The fruits of giving are manifold. The giver of water attains deep satisfaction, and the giver of food is blessed with endless happiness. Whoever gives land acquires all that can be desired, and the giver of gold is rewarded with long life. The one who offers garments reaches the world of the Moon, while the giver of horses attains the world of the Aśvins. Gifts of vehicles and beds bring the blessing of a wife, and the giving of wealth grants fearlessness. If knowledge of the Vedas is sought, giving bestows wisdom, and such a giver is honored in the heavenly world. By giving fuel, a man is rewarded with a blazing fire. The giver becomes free from disease, happy, and long-lived. Whoever gives sandals or umbrellas crosses over intense heat. Those who desire inexhaustible merit should give to recipients who possess the corresponding qualities. Gifts made at auspicious times—such as solstices and similar occasions—become inexhaustible in their merit. Among all beings, there is no greater dharma than the dharma of giving. However, if gifts are made out of delusion, even to cows, brāhmaṇas, fire, or gods, they do not yield the highest fruit. And one who withholds food during a time of famine commits a grave wrong. Thus concludes the fifty-first chapter, entitled “The Explanation of the Dharma of Giving,” in the section on conduct, in the first part of the Purva-khanda of the glorious Garuda Mahapurana. Now, O twice-born, the procedure for expiation shall be explained. There are five great sinners, and the one who associates with them is counted as the fifth. For the slayer of a Brahmin, the prescribed atonement is to build a hut in the forest and dwell there for twelve years. Alternatively, he may choose to enter blazing fire or immerse himself in water by his own will. By giving food to a learned person, the sin of Brahmin-slaying can be removed. Or, he may give all his possessions to a Brahmin who knows the Vedas. When he has purified himself—bathing three times daily and fasting for three nights—the twice-born is cleansed. After bathing at the place where the skull is released, and likewise at the sacred city of Varanasi, and by consuming milk, ghee, or cow urine, he is freed from that sin. During this period, the twice-born should wear bark garments and practice the vow of a Brahmin-slayer in the forest. As part of the penance, he should cover a woman with a heated, glowing iron object. Alternatively, he may perform five or four Chandrayana fasts again, undertaking these vows specifically to remove the sin. The proper giving of all one’s possessions is a powerful purifier from all sins. Visiting a sacred place, such as Gaya, destroys accumulated sin, and by feeding Brahmins, one is freed from all transgressions. To Yama, Dharmaraja, Mrityu, and Antaka, he should offer seven handfuls of water mixed with sesame to each. Along with this, celibacy, sleeping on the ground, fasting, and the worship of the twice-born are prescribed as part of the path to purification.