Listen now to the teachings as they were spoken by Yājñavalkya, the revered sage, in the glorious Garuḍa Mahāpurāṇa, where the righteous path is illuminated for all seekers. In the ninety-sixth chapter, he describes the sacred duties and prohibitions concerning food and conduct, especially in the context of the venerable śrāddha rites. He declares that one must be discerning about what is to be consumed. Food to be eaten, the services of a barber, and those who offer themselves in service are to be approached with care. Certain items—such as oil, wheat, barley, cow’s milk and its products—are to be avoided when they are not properly offered or in certain contexts. The flesh of carnivorous animals, birds, the dātyūha bird, and even parrots are to be shunned. Food that has been wasted, or specific preparations such as krisara, rasa, samyāva, pāyasa, apūpa, and śaṣkulī, are also to be avoided. If out of desire, a person partakes of cāṣa birds, fish, or animals with red feet, or consumes onions, garlic, and similar substances, it is prescribed that he must perform the Cāndrāyaṇa penance to atone. For such actions, the sages say, one must suffer in a dreadful hell for many days. Yet, if he forsakes meat and earnestly turns his desires toward purity, he shall ultimately attain the grace of Hari. Thus concludes the ninety-sixth chapter, wherein Yājñavalkya expounds on the śrāddha. Proceeding to the ninety-seventh chapter, Yājñavalkya now explains the means of purification. “Listen, O excellent ones,” he says, “for I shall instruct you in the purification of substances.” Vessels and seats are purified with water. If a vessel is made of wood, horn, or similar materials, it must be purified by scraping. Should someone, while begging, see a woman's mouth, or if food is cooked again upon the ground, purification is achieved by sprinkling with ashes; the ground itself is cleansed by washing and similar means. Iron and bronze vessels, and those of unknown composition, are always purified by the use of ashes. Water that is naturally pure and has touched the earth is deemed clean and is pleasing to the ancestors. Purification is further granted by the rays of the sun, the presence of fire, dust, shadow, a white horse, earth, and wind. After bathing, drinking, sneezing, sleeping, eating, or traveling, certain rituals of purification are to be observed. When sneezing, spitting, sleeping, donning clothes, or shedding tears, the gods—beginning with Agni—are said to remain at the right ear of a Brāhmaṇa, watching over him. Thus ends the ninety-seventh chapter, the sacred teaching on purification. With the ninety-eighth chapter, Yājñavalkya turns to the exalted subject of giving gifts. “Listen to me, O virtuous ones,” he begins, “as I reveal the proper procedure for bestowing gifts.” Above all, a gift should be given to a knower of Brahman, one who is adorned with austerity, for such a recipient is most worthy. A gift must never be accepted from one lacking in knowledge and austerity. Generosity should be practiced daily, and especially on special occasions. Among gifts, the giving of a cow is praised: a cow with golden horns, silver hooves, of gentle conduct, and adorned with cloth is ideal. The horn may be crafted with ten gold pieces and the hoof with seven, and a calf or heifer may be given with a golden vessel for feeding. The merit gained is vast: the giver attains heaven for as many years as there are hairs on the calf. Even as the calf is being born, as long as its two feet and mouth are visible at the birth passage, the act of giving is blessed. Whether one gives a cow, a milking cow, or even a barren cow, all such acts are meritorious. Service to others—such as massaging the weary, caring for the sick, or worshipping the gods—is also praised. By giving to a worthy twice-born whatever he desires, one attains heaven. Other gifts—houses, grain, umbrellas, garlands, trees, vehicles, clarified butter, or water—are also virtuous. But the giver of sacred knowledge attains the world of Brahma, a realm difficult even for the gods to reach. Even by selling or by writing a copy of the Veda, one may attain this highest world. Therefore, every effort should be made to collect and preserve the meaning of the Vedas. The merit of giving sacred knowledge is supreme, and the elevation is twice as great as other gifts. Yet, this teaching should not be heard by a twice-born who is unqualified, for it would lead him downward. Kusha grass, vegetables, milk, and fragrances may be refused by a recipient, but water must never be refused. Gifts may be accepted from all, except those fallen from virtue among adulterers, their associates, and enemies—this only for the satisfaction of oneself. Thus concludes the ninety-eighth chapter, where Yājñavalkya expounds the law of giving, as preserved in the conduct section of the glorious Garuḍa Mahāpurāṇa. In these teachings, the path of purity, charity, and righteousness is revealed for all who seek the highest good.