If a person has committed a fault that is not publicly known, it is prescribed that he should undertake a secret vow to atone for his error. In this rite, he enters pure water and, as an act of purification, donates a cow that yields milk. There, he recites sacred mantras over the water and offers forty oblations of clarified butter into the fire. For those who have committed grave sins—such as drinking liquor, stealing gold, or inappropriately reciting the Rudra mantras in water—it is necessary to perform a hundred breath-regulations to remove the taint of all sins. Furthermore, a twice-born individual, after fasting, should taste the five products of the cow: milk, curd, urine, dung, and ghee. By reciting the elevenfold Rudra, the twice-born attains the destruction of sin, and such a person is not touched by sin and is swiftly purified by this remembrance. There are additional virtues and practices that foster purity: celibacy, compassion, forbearance, meditation, truthfulness, and purity itself. Bathing, maintaining silence, fasting, making oblations, self-study, and control of the senses are also extolled. The sacred substance known as pañcagavya is composed of cow’s milk, curd, urine, dung, and ghee. Each of these, combined with other purifying substances, is taken separately for six days, accompanied by fasting. For further purification, water is gathered from the leaves of fig, udumbara, lotus, bilva, and kuśa grass. Each day, in turn, one should drink heated milk, ghee, and water, taking only one meal at night, and subsisting on what is obtained by begging, in whatever manner is possible. This practice is known as the triple Prajapatya penance. The atikṛcchra penance is performed by subsisting on milk alone for twenty-one days, and also by eating, each day in turn, oil-cake, pulse, sour gruel, and saktu flour. Each of these is practiced for three consecutive nights in order. During the bright fortnight, one should offer tithi-piṇḍa, increasing the number of offerings each day, matching the number of śikhyaṇḍa birds. In whatever way possible, one should strive to make one hundred and forty piṇḍa offerings. Bathing three times daily, one should perform the cāndrāyaṇa penance with these offerings. For sins not specifically addressed, the cāndrāyaṇa penance is considered purifying. Thus, one who performs the kṛcchra penance, desiring righteousness, obtains great prosperity. Thus concludes the one hundred and fifth chapter, titled “The Discernment of Expiation as spoken by Yājñavalkya,” in the section on conduct of the great Purāṇa named Śrī Garuḍa. Yājñavalkya then spoke: “I will now explain the purification rites for the dead. Listen attentively, you who are devoted to vows. For one who has died before reaching two years of age, burial or water-offerings are not performed. When the death rites are to be conducted, relatives and others should accompany the body from the cremation ground, reciting the Yama hymn with ordinary fire. The deceased should be cremated, and if he was initiated or maintained sacred fires, these rites should be performed properly. On the seventh or tenth day, the relatives should approach the water for further rites. The ancestors grieve because of the sin attached to death, so the water-rites are performed facing the direction of the fathers. These rites are also performed for maternal grandfathers, teachers, and their wives. Sons, friends, wives, fathers-in-law, and officiating priests, wishing to offer water, pour it once, reciting the deceased’s name and lineage, with controlled speech. However, for heretics and those who have fallen from dharma, water-rites are not performed; nor are they for those who are not celibate, outcastes, women, or those who live by desire. Those who drink liquor or commit suicide are not fit for purification or water-rites; for them, mourning is not appropriate, since life itself is impermanent. After performing the rites according to one’s ability, the mourners return home, placing neem leaves at the doorway as prescribed. Upon entering, one should rinse the mouth, touch fire, water, cow dung, cow’s urine, and mustard seeds, and then, after touching a stone, step slowly inside. The acts of entering and related actions—even after touching the deceased—bring immediate purification to others through bathing and restraint. Those who have received food by purchase should sleep separately on the ground. Food prepared for the departed, for the rice-ball offerings, should be given for three days. Water should be placed in the open for one day, and milk in an earthen vessel. Vaitāna worships and other rites prescribed by the scriptures should be performed. For one born with teeth, immediate purification is prescribed; for the tonsure, the impurity of night is to be observed; according to rule, three nights, then ten nights thereafter. Three nights or ten nights are the prescribed periods of impurity due to death; for those under two years, both birth and death impurity belong only to the mother. Between birth and death, purification is achieved by observing the remaining days, with ten, twelve, or fifteen days of impurity prescribed for the different classes of society.