In the course of the sacred teachings, it is explained that within the structure of meters, the third foot known as ‘ghrau’ holds a special place, and the meters called ‘nau’, ‘sanau’, and ‘nasau’ are spoken of with distinction. In the meter called ‘Ārṣabha’, the foot known as ‘tajarāḥ’ is included, and in the third place, as previously described, it remains unchanged. In the other feet, the first remains as before, and the meter ‘tajrāḥ’ is also referred to as ‘śuddhavirāṭ’. Thus concludes the section on the meters known as ‘upasthita’ and ‘pracupita’. It is said that any foot with an uneven number of syllables, beginning from five or six, is not considered a meter in this context; such forms are likened to the ‘daśadharmā’ and similar types found in the gāthā style. Sūta then spoke of the arrangement of meters, called prastāra. In this, the first is termed ‘go’, followed by ‘laḥ’, then ‘paratulyo’, and then ‘pūrvagaḥ’. If the middle part is missing and the number is even, it is called ‘laḥ’; if it is half of an even number, but the total is odd, it is called ‘guruḥ’. The reverse arrangement is known as ‘pratilomaguṇa’, which begins with ‘laḥ’, is stated twice, and ends with ‘eka’. The count, when halved, matches the form; when it is zero, it is stated twice. Thus, in halving, that amount is multiplied by itself, and at the end, twice minus two is declared. On the other side, fullness is established, and Meru, the great mountain, is said to be laid out in such a spread. The counting of small and round is done first with the finger and then vertically; by this same number, doubled and then made single, the true essence of meter is revealed. Turning from the science of meter, Sūta continued, “Having heard the glories of Hari, Brahmā spoke as he ought to Vyāsa and Śaunaka, saying, ‘Now I shall tell you, as it truly is, the conduct and duties of Brahmins and others.’ Understanding both the Vedas and the Smṛtis, one should perform the Vedic rites; if a Vedic rite is not prescribed, then one should perform the Smārta rite according to tradition. If even that is not possible, then one should practice good conduct, for the Vedas and Smṛtis are the eyes by which Brahmins perceive the right course of action. The supreme dharma is taught in the Vedas; another is found in the Smṛti texts; a third is attained through the conduct of the virtuous. These three are the eternal dharmas. Truthfulness, generosity, compassion, absence of greed, learning, worship, self-control—these eight qualities are pure and mark the conduct of the virtuous. The bodies and senses of the ancients were composed of brilliance; they were not stained by sin, just as a lotus leaf is untouched by water. The principal dwellings of the castes are the dharmas and practices that have been declared: truth, sacrifice, austerity, and giving are the marks of dharma. Not taking what is not given, giving, study, recitation, knowledge, wealth, austerity, purity, birth in a good family, and freedom from disease—these are all praised. The cause of liberation from the cycle of birth and death arises only from dharma; from dharma comes happiness and knowledge, and from knowledge, liberation is attained. Sacrifice, study, and giving, as prescribed by scripture, are the eternal and common dharma for Brahmins, Kṣatriyas, and Vaiśyas. For the highest caste, three pure ways of livelihood are declared by the sages: officiating and study, and pure acceptance. For the king, living by the sword and protecting beings is the prescribed way; for the Vaiśya, tending cattle, farming, and trade are remembered as their livelihood. For the Śūdra, service to the twice-born is prescribed, and for the twice-born, in order, dwelling with the teacher, tending the fire, and self-study are the duties of the student. The student should be thrice bathed, sometimes bathed by others, beg for his food, and remain with his teacher until the end of his studies. He should wear a girdle, keep matted hair, carry a staff, or be shaven-headed, always resorting to the teacher. He must attend to the sacred fire and live by his own duties, uniting with his lawful wife except on festival days. For gods, ancestors, and spirits, he should arrange worship and similar rites, and he must establish the meaning of the Vedas and Smṛtis; this is the dharma of the householder. Wearing matted hair, performing the Agnihotra, sleeping on the ground, bearing the sacred thread, dwelling in the forest, and subsisting on milk, roots, water, and fruits—all these are the duties of one living in the forest. Such a person abstains from forbidden foods, bathes three times a day, observes vows, and worships deities and guests; these are the marks of the forest dweller’s dharma. The wandering ascetic renounces all undertakings, lives on alms, dwells at the roots of trees, is free from possessions and hostility, and maintains equanimity toward all creatures. He is impartial toward both pleasant and unpleasant experiences, happiness and sorrow, and maintains purity outwardly and inwardly, restraining his speech and practicing meditation. Gathering all his senses, constantly practicing concentration and meditation, and purifying his disposition—this is the dharma of the wandering ascetic. Nonviolence, truthful speech, purity, patience, and compassion—these are declared as the common dharma for both those of caste and those with the marks of renunciation. All who act as prescribed attain the highest state. Now, Sūta said, I will explain the daily conduct of the householder, from awakening to sleep. He should rise during the Brahma hour and contemplate dharma, wealth, the bodily hardships that arise from them, and the true meaning of knowledge. At the end of the night, rising purified and composed, he should bathe and worship at the twilight, always diligent at all times. In the morning, after cleaning his teeth, he should worship at the twilight; for both urination and defecation during the day, he should face north. At night, he should face south for these acts, and at both twilights as during the day; whether in shade, darkness, at night, or during the day, the twice-born should always act as prescribed, even in situations of danger to life, and only on ground purified by cow dung, charcoal, anthills, or freshly ploughed earth. He should not relieve himself in places used as roads, in shade, within water, in temples, anthills, or places inhabited by mice. He should avoid earth that others have used for cleansing, or that from cremation grounds. For cleansing after urination, earth should be given once for one organ, and twice in the left hand for two organs. For both organs, two portions are to be given; this is the proper way to cleanse after urination. For one organ, three portions at the anus, and ten in the left hand. For the foot, five portions; for one hand, ten; and seven portions of earth. The first portion of earth is considered to be half a handful. Thus, the sacred duties and daily practices are explained, guiding all toward righteousness, purity, and ultimately, liberation.