If one finds oneself unable to perform prescribed duties even in the proper place and time, one should nevertheless strive to practice good conduct. For the Brahmins, the Vedas and the Smṛtis serve as guiding eyes, illuminating the way to right action. The highest dharma is spoken of in the Vedas; another is found in the Smṛti texts; and a third is attained through the conduct of the virtuous. These three—Veda, Smṛti, and the exemplary behavior of the noble—are the eternal pillars of dharma. Virtuous conduct is marked by eight qualities: truthfulness, generosity, compassion, absence of greed, learning, worship, self-control, and purity. These are the pure signs of noble character. The ancients, whose bodies and senses were made of brilliance, were untouched by sin, just as a lotus leaf remains unstained by water. Each caste has its principal dwelling in the dharmas and practices declared for them. Truth, sacrifice, austerity, and giving are the marks of dharma for all. Not taking what is not given, giving generously, studying and reciting sacred texts, acquiring knowledge and wealth, practicing austerity and purity, being born in a good family, and being free from disease—these are the virtues to be cultivated. The cause of ending transmigration arises only from dharma. From dharma comes happiness and knowledge; from knowledge, liberation is attained. Sacrifice, study, and giving, as prescribed by scripture, are the eternal and common dharma for Brahmins, Kṣatriyas, and Vaiśyas alike. For the Brahmins, sages declare three pure ways of livelihood: officiating in rituals and study, accepting gifts in purity, and living by these means. Kings, or Kṣatriyas, live by the sword and by protecting beings. Vaiśyas sustain themselves through tending cattle, farming, and trade. For Śūdras, service to the twice-born is prescribed. For the twice-born, dwelling with the teacher, tending the sacred fire, and self-study are the duties of the student. The student should be thrice bathed, sometimes bathed by others, beg for alms, and remain with the teacher until the end of life, wearing a girdle, matted hair, carrying a staff, or having a shaven head, always resorting to the teacher. Attending to the sacred fire, living by one's own duties, and uniting with one's lawful wife except on festival days are prescribed. For gods, ancestors, and spirits, arranging worship and similar rites, and establishing the meaning of the Vedas and Smṛtis, are the dharma of the householder. Those living in the forest wear matted hair, perform the Agnihotra, sleep on the ground, bear the sacred thread, dwell in the forest, and subsist on milk, roots, water, and fruits. They abstain from forbidden foods, bathe three times daily, observe vows, and worship deities and guests—this is their dharma. The wandering ascetic renounces all undertakings, eats alms, lives at the roots of trees, is free from possessions and hostility, and maintains equanimity toward all creatures. He remains impartial toward pleasant and unpleasant experiences, happiness and sorrow, maintains purity outwardly and inwardly, restrains speech, and practices meditation. Gathering all the senses, constantly practicing concentration and meditation, and purifying one's disposition—this is the dharma of the wandering ascetic. Nonviolence, truthful speech, purity, patience, and compassion are declared as the common dharma for both those of caste and those with marks of renunciation. All who act as prescribed attain the highest state. Now, let the dharma of the householder be told, from awakening to sleep. The householder should awaken during the Brahma hour and reflect upon dharma and wealth, as well as the bodily hardships rooted in them, and the true meaning of knowledge. At the end of the night, rising purified and composed, having bathed, he should worship at the twilight, always diligent. In the morning, after cleaning his teeth, he should worship at the twilight. For urination and defecation during the day, he should face north; at night, he should face south, and at both twilights, as during the day. Whether in shade, darkness, night, or day, the twice-born should act as prescribed, even in situations of danger to life, on ground purified by cow dung, charcoal, anthills, or freshly ploughed earth. He should not urinate or defecate in places used as roads, in shade, within water, in temples, anthills, or places inhabited by mice. He should avoid earth from others' cleansing or from cremation grounds. For cleansing, one organ requires earth once, two organs require earth twice in the left hand; for both organs, two portions are to be given—this is cleansing after urination. For one organ, three portions at the anus, and ten in the left hand; five portions for the foot, ten for one hand, seven portions of earth—the first portion is half a handful, the second and third are half of that. If one seated cannot perform cleansing after urine or feces, he should perform half-cleansing for himself at all times. For daytime cleansing, half at night, or a quarter is prescribed. A healthy person should perform as prescribed, but one who is ill should do as much as he is able. The bodily impurities are twelve: fat, semen, blood, marrow, saliva, feces, urine, earwax, excrement, phlegm, nasal mucus, and sweat. One should maintain cleanliness until these are removed. The prescribed number of acts of purification is not to be exceeded by those not instructed. Cleanliness is of two kinds: external and internal. External purity is achieved by washing with earth and water; internal purity is by mental clarity. First, one should rinse the mouth three times with water, then wipe the mouth twice. After wiping, touch the mouth three times with the base of the thumb; then, with the thumb and forefinger, touch the nose in order. With the thumb and ring finger, touch the eyes and ears repeatedly; with the little finger and thumb, touch the navel, and with the palm, the heart. With all the fingers, touch the head, then the arms with the fingertips. Reciting the Ṛg, Yajur, and Sāma Vedas three times in order, one should offer reverence. First, recite the Atharva and Āṅgiras hymns, then wipe twice for comfort; then, in order, recite the Itihāsas, Purāṇas, and the limbs of the Veda. Thus, the dharma of daily conduct is established, rooted in purity, reverence, and the wisdom of the scriptures.