In ancient times, the sages spoke of purity, conduct, and the subtle laws that guide human life. They declared that artisans, craftsmen, physicians, servants—both male and female—those who tend sacred fires, the learned in the Vedas, and even kings themselves, are to be regarded as immediately pure, not hindered by ritual impurity in their duties. When a child is born, the mother regains her purity after ten days, while the father is purified simply by bathing. Impurity, they taught, arises from bodily contact, but a sprinkling of water is enough to restore the father’s purity. If a death or impurity occurs during times of weddings, festivals, or sacrifices, one should not abandon the rituals already begun; only what was previously resolved should be observed, nothing more. The passing of a loved one itself purifies the impurity of death, and birth is treated in the same way as death among the people. For those who die in cattle raids or similar sudden events, the period of impurity lasts only a single night. If one carries the body of an orphan, the impurity is cleansed by breath control; but carrying the body of a deceased Shudra brings impurity for three nights. No ritual is prescribed for those who die by suicide, poison, in darkness, or by snakebite. Purification after touching a cow killed by a snake or worms is attained only with difficulty. A wife who abandons her husband in his youth, without cause or disgrace, is destined to be born as a woman for seven lifetimes, and will repeatedly face widowhood. A woman who commits the grave sin of infanticide, seeks forbidden men, or behaves improperly is called ‘sūkari.’ Those who consort with forbidden men, perform vows unfit for them, or commit grave sins, forfeit the right to water rites. A son, whether born from the womb, from the field, or from the father, offers rice balls to his father’s spirit; but for adopted sons and daughters, the path of purification is more difficult. For those who are hunchbacked, dwarfs, eunuchs, stammerers, or dull-witted, the giver and the officiant of rites must perform the most severe penances, including the lunar penance. There is no fault in announcing the death of one born blind, deaf, or mute. Yet, if a husband is lost, dead, has renounced the world, is impotent, or has fallen from virtue, impurity arises for the wife. In these five calamities, a woman is permitted to take another husband. A woman who dies together with her husband ascends to heaven, dwelling there for as many years as she has hairs on her body. If a man is bitten by a dog or similar animal, he is purified by reciting the Gāyatrī mantra. A Brāhmaṇa who is burned by worldly fire or killed by outcastes is still considered one who possesses fire. When death occurs, the bones should be washed with milk and burned in the family fire with sacred mantras. If death occurs abroad, a figure made of kuśa grass is fashioned and burned instead. A black antelope skin is spread out, and six hundred palāśa leaves are placed upon it. A śamī twig is set at the penis, and the lower fire-stick at the testicles. The pestle is placed in the right hand, the mortar in the left, with the mortar at the side and the pestle at the back. A stone is set on the chest, and rice, ghee, and sesame are placed in the mouth. In the ears, a sprinkling spoon is set, and at the eyes, a ghee-ladle. Pieces of gold are placed in the ears, eyes, mouth, and nose. By using the implements of the agnihotra sacrifice, the departed soul attains the path to the world of Brahmā. Ghee is offered with the invocation, “This is for the heavenly world, svāhā,” and offerings are made for the haṃsa, sāras, krauñca, cakravāka, and kukruṭa birds. One who kills a mayara, ram, or goat is purified after a day and night; the same applies to the killing of birds. For the killing of any quadruped, one must recite mantras for a day and night. If a Shūdra is killed, the kṛcchra penance is required; for a Vaiśya, the atikṛcchra; for a Kṣatriya, the cāndrāyaṇa; and for a Brāhmaṇa, penance for twenty-two or thirty-three days. At this point, Sūta, the wise narrator, declared: “I will now reveal the essence of ethics, drawn from the Arthaśāstra and similar treatises, which brings benefit and merit to kings and all people, bestowing long life, heaven, and prosperity. One who seeks success should always keep the company of the virtuous, for nothing good comes in this world or the next from associating with the wicked. One should avoid idle talk, the company of the wicked, quarrels with friends, and intimacy with those who serve enemies. Even a learned man is ruined by teaching a foolish student, keeping a wicked wife, or mingling with the unrighteous. Avoid from afar a childish Brāhmaṇa, a Kṣatriya who flees from battle, a dull Vaiśya, and a Shūdra who is literate. At the right time, make peace with an enemy; at the right time, enter into conflict with a friend—the wise act according to the needs of the moment. Time ripens all beings and withdraws all creatures; when all sleep, time alone is awake—truly, time is insurmountable. In time, strength is lost; in time, life begins in the womb; time produces creation, and time withdraws it again. Time moves subtly, in two ways: in its great, collective movement, and in its subtle, inner flow. Bṛhaspati taught this essence of policy to the lord of the gods, Indra, who by this wisdom became all-knowing, conquered the demons, and attained heaven. Kings, sages, and brahmins should worship the gods and the learned priests. The Aśvamedha sacrifice should be performed, for it destroys great sins. One who seeks the company of the best, converses with the learned, and befriends those free from greed, will never come to ruin. Never engage in slander, act solely for another’s gain, indulge in mockery, covet another’s wife, or dwell in another’s house. Even a stranger who is helpful is a friend, while a harmful relative is an outsider. A disease in the body is an enemy; a healing herb from the forest is a friend. He alone is a friend who acts for your welfare; he is a father who nourishes; a true friend is one in whom you trust; the true land is where you can live in peace. He is a servant who is obedient; that is a seed which sprouts; she is a wife who speaks kindly; he is a son who is alive. One truly lives who possesses virtue and righteousness; but a life without these is fruitless. She is a wife who is skilled in the home, who speaks gently, regards her husband as her life, and is devoted to him. Such a wife is always bathed and fragrant, speaks pleasantly, eats and speaks little, and is adorned with auspicious marks. Thus, the laws of purity, conduct, and the subtle wisdom of time and virtue were spoken, guiding all who seek righteousness and prosperity on the path of dharma.