In the sacred discourse of Yājñavalkya, the discernment of expiation is revealed, guiding those who seek righteousness. He teaches that, when faced with enemies, one should approach them with gifts of grain or by cultivating affection and other gentle methods. If a person is falsely accused—whether of a grave or minor sin, even to the highest degree—certain actions are prescribed for their purification. For instance, if someone, without proper authority, approaches his brother’s wife, he must undertake the Cāndrāyaṇa penance. A celibate student, seeking atonement, should reside in a cowshed for a month and observe a vow of subsisting on milk. Even those who officiate at sacrifices for outcastes must perform the Kṛcchra penance three times to cleanse themselves. If one rides a donkey or a camel, the threefold regulation of breath is required for purification. Further, insulting a teacher, uttering 'hum' at him, or defeating a Brāhmaṇa in debate all call for penance. Threatening a Brāhmaṇa with a staff or striking him down demands the observance of either the Kṛcchra or Atikṛcchra penances. Wherever expiation is prescribed, proper atonement should be undertaken sincerely. There are faults associated with messengers near the planets; thus, such a messenger should be abandoned. However, if the fault is not publicly known, one must perform a secret vow to purify oneself. The rites continue: in pure water, after gifting a cow that yields milk, one should recite mantras and offer forty oblations of ghee. Those who have drunk liquor, stolen gold, or recited the Rudra mantra in water must practice a hundred breath-regulations to remove all sins. A twice-born individual, after fasting, should taste semen, feces, and urine as part of a prescribed expiation. By reciting the elevenfold Rudra, the twice-born achieve destruction of sin. Sins do not touch one who remembers and observes these rites, and purification comes swiftly. Celibacy, compassion, forbearance, meditation, truthfulness, and purity are extolled as virtues. Bathing, silence, fasting, offering oblations, self-study, and control of the senses are also praised. The sacred Pañcagavya consists of cow’s milk, curd, urine, dung, and ghee, taken separately with purifying substances for six days, accompanied by fasting. Water from the leaves of fig, udumbara, lotus, bilva, and kuśa grass is used in these rites. Each day, one should drink, in turn, heated milk, ghee, and water, taking a single meal at night, and likewise subsisting on what is obtained by begging. In whatever way possible, this is called the triple Prajapatya penance. The Atikṛcchra penance is performed with milk for twenty-one days, or with oil-cake, pulse, sour gruel, and saktu flour, each day in turn, practicing each for three nights in succession. During the bright fortnight, tithi-piṇḍa offerings are made, increasing in number, equal to the number of śikhyaṇḍa birds; in whatever way possible, one should perform one hundred and forty piṇḍa offerings. Bathing three times a day, one should perform the Cāndrāyaṇa penance with piṇḍa offerings. For sins not specifically enjoined, purification is indeed achieved by the Cāndrāyaṇa penance. Those who perform the Kṛcchra penance, desiring righteousness, attain great prosperity. Thus concludes the one hundred and fifth chapter, “The discernment of expiation as spoken by Yājñavalkya,” in the section on conduct, in the first part of the great Purāṇa called Śrī Garuḍa. Yājñavalkya then continues, explaining the purification rites for the dead to those devoted to vows. For a child less than two years old, neither burial nor water-offerings should be performed. Accompanied by other relatives, following from the cremation ground, the Yama hymn is to be recited by those who chant, using ordinary fire. The deceased should be cremated, and if he was initiated or maintained sacred fires, proper rites must be observed. On the seventh or tenth day, the relatives approach the water. The ancestors grieve because of this sin, facing the direction of the fathers, and water-rites are also performed for maternal grandfathers, teachers, and their wives. Sons, friends, wives, fathers-in-law, and officiating priests, desiring to offer water, pour it once, reciting the name and lineage of the deceased, with controlled speech, thus fulfilling their duty in reverence and remembrance.