Listen, O seeker, to the sacred guidelines given for purity and righteous conduct. There are certain creatures that must not be eaten: the curlew, the chakora bird, those with netted feet, and the cuckoo are to be avoided. Likewise, the pigeon, the lapwing, and the village rooster are not to be consumed. Among beasts, the jackal, the monkey, and the donkey are also forbidden as food. Such are the rules regarding creatures that dwell in water and on land. Manu, the revered lord of all beings, has declared that animals with five claws may be eaten, but only after they have first been offered to the deities and to Brahmins; in no other way is it permitted. Among birds, the vādhrīṇa, the crane, and the fish-eating goose may be eaten if they have been properly subdued. Certain fish too, O best of the twice-born, are declared fit for consumption. Even so, these acts are only to be undertaken according to the prescribed rules, and only in dire circumstances—when life itself is at stake. Exceptions may also be made for medicinal purposes, when there is no other option, by command, or for the sake of sacrifice. Yet, be mindful: for every hair on the animal consumed, one must enter that many hells. For the twice-born, intoxicating drink is always to be avoided—this is the eternal rule. If one drinks, he falls from his duties and becomes unfit for the company of the righteous. He remains unqualified for sacred acts until he has completely abandoned such indulgence. Should a Brahmin drink what is forbidden, he is destined for the dreadful Raurava hell. Now, let us turn to those actions by which one is released from bondage. Each day, the Brahmin must perform the prescribed duties in proper order. He should contemplate the Lord of the mind, who is born from the hardship of bodily effort. Bathing in pure rivers, after proper purification, is essential. Therefore, one should strive with all effort to perform the morning bath, for the sages are always pleased by this act. No sacred act should be performed before bathing. The morning bath washes away sins—of this there is no doubt. Especially before sacrifice and recitation, the bath is necessary. 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 as one is able. There are sixfold forms of bathing: the Vāruṇa and Yogic baths are also included. The Āgneya bath involves cleansing the body from feet to head with ashes. Bathing by exposure to sunlight and rain is called the divine bath. The Yogic bath is the meditation upon Lord Viṣṇu. Above all, one should always perform that bath which purifies the mind. After eating properly, one should clean the tooth-stick. It should be as thick as the middle finger and twelve finger-breadths long. The woods of apāmārga, bilva, and especially karavīra are recommended for this purpose. The stick, used for the day, should be chewed, then washed and broken, and finally discarded in a clean place with a concentrated mind. One should always perform ācāmanam—the ritual sipping of water—with mantras, and again with control of speech. Water is pure, especially when sanctified with the vyāhṛtis, the Sāvitrī, and the auspicious Vāruṇa mantras. Having recited these, one should offer water with a focused mind to the Sun. After performing the threefold prāṇāyāma, one should meditate upon the Sandhyā, as the scriptures have declared. Thus, by following these sacred instructions, one remains pure, fulfills duty, and advances on the path of liberation.