Hear now the teachings that guide the twice-born on the path of righteousness, as handed down by the wise. It is said that a twice-born who consumes the fruit of the udumbara tree or bottle gourd surely falls from the path of virtue. Likewise, one must avoid uncooked meat, offerings made to the gods, and sacrificial oblations as food. With diligence, the nipa, kapittha, and plaksha fruits are also to be shunned. Care must be taken to give up curd mixed with sesame seeds when night has fallen. One should avoid any food that has become spoiled—whether by improper action, by its very nature, or through contact with impurity. Food that has been smelled by a dog, cooked a second time, or seen by an outcaste is not fit for consumption. Similarly, food that is not offered, that is stale, or leftover should always be avoided. Food which has been smelled by humans or touched by a leper is also forbidden. If food is touched by someone wearing dirty clothes or by another person, it should not be eaten. Manu, the ancient lawgiver, declared that the milk of sheep and milk from an animal that has just calved must not be drunk. Among birds, the curlew, the chakora, the net-footed bird, and the cuckoo are not to be eaten. Nor should one consume the pigeon, the lapwing, or the village rooster. The jackal, monkey, and donkey are also forbidden as food. These are the rules regarding creatures that dwell in water and on land. Manu, lord of creatures, has stated that animals with five claws are always fit to be eaten, but only after offering them to the deities and to Brahmins—not otherwise. The vādhrīṇa bird, the crane, and the fish-eating goose may be eaten, provided they have been defeated. Certain fish are also declared fit for eating, O best of the twice-born, according to prescribed rules—even at the peril of life. There are circumstances where consumption is permitted: for medicinal purposes, when unable to avoid it, by command, or for the sake of sacrifice. Yet, for every hair upon the animal, so many hells does one enter. For the twice-born, intoxicating drink is always to be avoided—such is the rule. If he drinks, he falls from his duties and becomes unfit for association, O twice-born. He remains unqualified until he completely abandons that which is forbidden. Should a Brahmana drink what is prohibited, he is destined for Raurava hell. Now, let us hear in full the actions by which one is released from bondage. Day by day, Brahmanas must perform their prescribed duties in proper order. One should contemplate the Lord of the mind, who is born from the hardship of bodily effort. Bathing in pure rivers, after performing purification according to rule, is essential. With all effort, one should undertake the morning bath, for the sages are always pleased by this act—without doubt. Thus, no act should be performed before bathing. The morning bath washes away sins—of this there is no question. Especially for sacrifice and recitation, the bath is to be performed. Cleansing oneself with a wet garment is known as the Kāpilika purification. The wise declare that one should perform the Brāhma and other types of bathing according to one's ability. In addition, the Vāruṇa and Yogic baths are described as part of sixfold forms of bathing. The Āgneya bath is the cleansing of the body from feet to head with ashes. Bathing by exposure to sunlight and rain is called the divine bath. The Yogic bath is said to be the meditation upon Viṣṇu. Thus, the path of purity and righteousness is laid out, guiding the twice-born in their daily conduct and leading them toward liberation.