In this way, it is said, when a beggar approaches with evil intent and takes what is not freely given, he does not merely deprive a person of possessions—he seizes the very life-breath of that individual. Such acts are gravely condemned, especially when they involve the property of Brahmins; even in times of great distress, one must never take what belongs to them. Likewise, with utmost care and effort, one should always avoid taking anything that belongs to the gods. The great Manu, lord of all creatures, has declared that taking what has not been given is, indeed, theft. It is never permitted to take from even a single person without proper authority. O Brahmins, such an act may only be justified if it is for the sake of righteousness; otherwise, the person who takes falls from dharma. The rule is clear: only Brahmins who are learned in dharma and afflicted by true hunger may act in this way, and even then, only as a last resort—not otherwise. If one tries to hide sinful actions behind the appearance of a vow, that person deceives women and Shudras. Any vow performed with deceit goes not to the gods, but to the demons, and its merit is lost. Furthermore, one who steals from ascetics is destined to be born in the animal realm, falling immediately into sinful states as the fruit of such actions. The scriptures warn that one must not even worship, verbally, the doctrines of Pañcarātra or Pāśupata. Nor should one allow the mind to dwell on those who delight in reviling the twice-born. Whoever behaves in such ways is destined to fall, and thus, these actions must be avoided with great effort. Yet even more severe is the sin of denying knowledge and embracing atheism; this is a transgression a million times greater. Families lose their nobility when they neglect righteousness, and they become ignoble through transgressions against Brahmins. A family quickly perishes when it follows practices not sanctioned by scripture, or when it fails to observe proper conduct. One should not dwell in a land ruled by a Śūdra, nor in a place filled with heretics. Except for the region between the two oceans, a twice-born should not reside elsewhere. In the land famed for its holy rivers, a twice-born may live, but not in any other sacred place, nor near a village of outcastes. Furthermore, one should not live among the ignorant, the arrogant, the outcastes, or those who dwell among them. Certain acts—officiating at sacrifices, teaching, sexual union, and eating together—are among eleven faults known as the mixing of castes. Therefore, one must avoid such mixing by every possible effort. Where a boundary is drawn with ashes, there is no mingling among the castes. A row is divided in six ways: by a door, by a pillar, or by a pathway. During times of impurity, one should not engage in conversation, nor touch another at a vital spot. A learned person should never reveal the moon to another. One must never do to others what is disagreeable to oneself. The foremost twice-born should not speak to one who has not performed the water-offering, nor to one who is impure. It is essential to diligently avoid reviling the Veda or the gods, for one who does so finds no expiation in any scripture, O best of sages. Such a person is said to be cooked in Raurava, the dreadful hell, for a full hundred crore aeons. In the presence of such blasphemy, one should cover one’s ears and depart, not even looking upon such things. One should never engage in disputes with one’s own people, for by doing so, one becomes equally at fault and incurs double blame, especially if falsehood is involved. Those who falsely accuse others, calling their own sons and cattle killers, bring great harm upon themselves. Thus, the wise are ever vigilant, upholding righteousness in thought, word, and deed, so that they may walk the path of dharma and avoid the grievous consequences of transgression.