As the discourse on the Dharma of Giving came to a close, the sacred Garuda Purana continued its teachings. The venerable sage addressed the twice-born, saying, “Now I shall explain the procedure for expiation.” He began by identifying five kinds of sinners, including the one who associates with them as the fifth. For one who has committed the grave sin of Brahmin-slaying, the path of atonement is arduous and strict. Such a person must build a hut deep in the forest and dwell there for twelve years, embracing solitude and penance. If he so chooses, he may enter blazing fire or immerse himself in water, surrendering to purification through such acts. Alternatively, by giving food to a learned person, or by offering all his possessions to a Brahmin well-versed in the Vedas, he can seek to remove this sin. Purification also comes through ritual observances: bathing three times daily, fasting for three nights, and maintaining steadfast discipline will cleanse the twice-born. Bathing at the sacred spot where the skull is released, as well as at the holy city of Varanasi, is prescribed. Drinking milk, ghee, or even cow urine is said to free one from the stain of this sin. The atoner should wear garments of bark and practice the vow of a Brahmin-slayer, living in the forest with humility. In a severe form of penance, he may cover a woman with a heated, glowing iron object, or else undertake the Chandrayana fasts—four or five times—dedicating these acts to the removal of his transgression. The proper giving of all one’s possessions is held to be a supreme purifier, washing away all sins. Journeying to sacred places such as Gaya is also a means to destroy accumulated wrongdoing. By feeding Brahmins, one is freed from all sins. In addition, offerings of water mixed with sesame—seven handfuls each—should be made to Yama, Dharmaraja, Mrityu, and Antaka, the lords of death and justice. Observing celibacy, sleeping upon the ground, fasting, and rendering worship to the twice-born are further acts of penance. A fast on the sixth day, observed with a concentrated mind during the bright fortnight, is prescribed for worshipping the gods. On the eleventh day, one should remain without food and duly worship Janardana. Through austerity, recitation of sacred texts, service at holy fords, and worship of the gods and Brahmins, even a person weighed down by all sins can find redemption—especially by visiting holy places. Whether the sin is Brahmin-slaying, ingratitude, or other grievous offenses, the path of atonement remains open. Yet, the text also extols the virtue of a woman devoted to her husband, eager to serve him—just as Sita, renowned throughout the three worlds, was devoted to Rama. Bathing at Phalgu and other sacred fords grants the fruits of all righteous conduct. Thus concludes the fifty-second chapter, “The Explanation of Atonement,” in the section on conduct of the glorious Garuda Mahapurana. Thereafter, having heard about the eight treasures of Hari, Brahma spoke further. Among these treasures are Mukunda, Kundha, Nila, and Shankha. One who is marked with a lotus becomes sattvic by nature, embodying purity and virtue. Gifts of silver and similar offerings should be given to ascetics, deities, and sacrificers as appropriate. The treasures called Padma and Mahapadma are remembered as sattvic persons, embodying goodness. It is said that gifts should be made to the learned, friendships maintained, and one should always act in concert with kings. Among the treasures, Makara and Kachhapa are remembered as tamasic, associated with inertia and darkness. If a person establishes a treasure in the earth, that treasure itself is regarded as a person. After enjoying worldly pleasures, one should also give to singers, courtesans, and others of similar standing. When such a giver is praised, he becomes pleased and is blessed with many wives. Marked with blue and endowed with sattvic brilliance, he shines forth in the world. In this way, the sacred text continues to weave its teachings, guiding all toward righteousness, atonement, and the path of virtue.