Once, the wise gathered to share the sacred codes of conduct that uphold purity and dharma. They spoke with reverence about the ways one must honor the world, oneself, and all living beings. “After relieving oneself,” they said, “one should not clean without rinsing, for cleanliness is the root of purity. Nor should anyone discharge semen in water, for water is sacred and must not be defiled.” They cautioned against cutting down sacred trees, which are revered as abodes of divinity, and warned that spitting in water profanes its sanctity. “Never sit upon husks, embers, or dung,” they declared, “nor touch such things with your feet or blow upon them with your mouth, for the wise avoid contact with impurity.” The elders advised not to throw fire into fire, nor to extinguish fire with water, respecting the elemental forces. They urged honesty in trade, forbidding the use of unfit or counterfeit goods for sale. Marking boundaries at places of merit or water sources was discouraged, as such acts disturb the holiness of those sites. They spoke of compassion, instructing not to disturb animals, wild beasts, or birds among each other, allowing all creatures their peace. Seeking alms by knocking at house doors in the evening or morning was deemed improper, as was entering through unsuitable doors or engaging in disputes. One should not touch one’s own fire with the hand, nor linger long in water, for both fire and water are powerful and must be respected. Blowing upon fire with the mouth was forbidden, for fire itself arose from the mouth, a reminder of its sacred origin. For Brahmins, it was said: never go alone to an assembly nor join a gathering, preserving one’s dignity and safety. One should not fan oneself with cloth, nor sleep in a temple, nor rest with those afflicted by disease, nor with Shudras or the fallen, maintaining purity of association. Passing between fire, a cow, or a Brahmin was to be avoided, for these are embodiments of sacredness. Reviling yogis, siddhas, ascetics, or those who have taken vows was discouraged, honoring their spiritual pursuit. One should not step upon the shadow of Brahmins or cows out of desire, nor sit upon embers, ashes, or hair. The twice-born were reminded not to eat what is forbidden, nor drink what is unfit. Eating inappropriately, without necessity, leads one to enter the womb of a Śūdra; living thus, one becomes a Śūdra, and after death, is born as a dog. Dying with another’s food in one’s belly results in birth corresponding to that food. Food from groups, courtesans, eunuchs, musicians, metalworkers, women after childbirth, remarried women, umbrella-makers, and those who are cursed was to be avoided. Likewise, food from physicians, prostitutes, stick-bearers, sellers of Soma, and especially from those who cook for dogs should not be consumed. Food abandoned by a miser, or eaten by one who consumes leftovers, is unfit. Food from someone frightened, who has cried, who is insulted, or exhausted was discouraged, as was improperly cooked food, food from a corpse, or from one’s father-in-law. Food from artisans and sellers of weapons, or from one whose procreation is wounded or who is surrounded by grief, should also be avoided. Even food from a teacher should not be eaten if it lacks proper preparation. The wise declared: whoever eats another’s food partakes of that person’s sins. These foods are fit for consumption among Śūdras and those who dedicate themselves, and may be given for a small price. Oil-cake and oil may be accepted from a Śūdra by those of twice-born status. Finally, they warned to avoid onions, garlic, fermented foods, and exudations, as well as wilted or deformed foods, mushrooms, and fungi. Thus, the elders imparted the sacred guidelines, ensuring the preservation of purity, dignity, and harmony in all aspects of life.