A knower of dharma, wise in the ways of righteousness, should approach his teacher with reverence, beginning his address with the respectful words, “O revered sir.” This manner of addressing the teacher is not only for brāhmaṇas, but is also to be observed by kṣatriyas and others who desire prosperity, showing respect regardless of their own learning or accomplishments. Even those endowed with knowledge and skilled in action, well-versed in many sacred texts, must maintain this humility before their teacher. Among people of the same class, greeting is to be performed only with those of equal status. For women, the husband alone is considered the teacher; wherever he is present, he is to be regarded as the guide and instructor. The scriptures declare five ranks of honor, each one superior to the next, and wherever these ranks are found, respect must be shown. Even a Śūdra who has attained the tenth stage is worthy of respect wherever he may be. Honor should also be given to the aged, to those bent under burdens, to the sick, and to the weak. Before eating, a student must inform his teacher, speak with restraint, and eat only with the teacher’s permission. In assemblies, a Kṣatriya should stand in the middle, while a Vaiśya stands above the assembly. When seeking alms, a student should first approach those who do not dishonor him. The practice of begging is prescribed, but alms should not be sought from those who have fallen from virtue. Each day, the student must collect alms from households with effort and purity. If unsuccessful, he should avoid, in order, the other houses he previously approached. Throughout this process, he must restrain and control his speech, not casting his gaze in all directions. When eating, he should do so with effort, speak with restraint, and keep his mind undistracted. The livelihood of those who observe vows through alms is considered equal to fasting. Upon seeing others, one should rejoice, be pleased, and always respond with approval. Therefore, one should avoid that which is unholy and hated by the world. There is an eternal rule: one should not always eat facing north. Seated in a clean place, after eating, one should rinse the mouth twice. After touching the lips and the inside of the mouth, and after putting on a fresh garment, one should rinse the mouth at the commencement of study, after spitting, coughing, or breathing heavily. Likewise, at both twilights—dawn and dusk—even if one has already rinsed, one should rinse again. One should rinse after shedding tears, and likewise after bleeding. Even after rinsing, one should rinse again after sleeping, whether once or repeatedly, and also after other occasions. After touching women or oneself, or after putting on a lower garment, after touching one’s own hair, or after wearing unwashed clothes, one should always rinse with a desire for cleanliness, seated, facing east or north. Without washing the feet, even after rinsing, one remains impure. There are further prescriptions: one should not rinse with rainwater, nor while standing, nor with water that has been drawn up. Nor should one rinse while sitting on sandals or a seat, nor with knees outside, nor otherwise. One should not use water that is foamy or impure, nor water that has been looked at by others. Nor should one make noise with the fingers, nor rinse with a distracted mind. Nor should one rinse with agitated hands, nor outside the proper enclosure. Nor should one use water that has been sipped, even by touch, by Vaiśyas, women, or Śūdras. The water between the thumb and forefinger is considered the highest for offerings to the ancestors. The water at the tips of the fingers is called ‘divine’; it is also declared as ‘āṛṣa,’ belonging to the seers. Knowing these distinctions, one does not become deluded; this alone is the auspicious sacred place for purification. O twice-born, whether impurity arises by the body, by fate, or by ancestral means—these are the ways prescribed for maintaining purity and honoring the sacred order.