Listen, then, to the sacred guidance for those who would walk the path of the forest-dweller and the renunciate, as spoken in the ancient lore. An unlearned person who accepts offerings or gifts without proper understanding is likened to wood that, when consumed by fire, becomes nothing but ashes—his merit is lost. Such acceptance is permitted only from those of appropriate birth, never from a Śūdra, in any circumstance. If one is overcome by greed for wealth, he falls away from the true nature of a Brahmin, losing his spiritual standing. He does not attain the exalted state that comes from restraint and self-control. Indeed, a Brahmin who takes more than what is needed for simple subsistence descends to a lower state, disturbing the harmony of beings just as a thief would. Though he may accept gifts from all directions, he must never allow himself to become satisfied or complacent because of them. Living in this way, with a self restrained and desires curbed, he attains the supreme state. He should always wander alone, unattached and concentrated, practicing regularly what he has learned and guiding the twice-born to do the same. In following this discipline, he attains the highest nature and is freed from the cycle of birth. When a householder sees his body aged and frail, and has witnessed the birth of his grandchild, he should enter the stage of the forest-dweller, taking with him his wife and the sacred fire. There, in the solitude of the forest, he should practice austerity with unwavering concentration. Whatever food he obtains, he should first offer with reverence to the ancestors and the gods. Bringing food from his dwelling, he should eat only eight mouthfuls, with mindfulness and restraint. His days should be filled with self-study, and he should keep his speech restrained otherwise. He should subsist on ascetic fare—pure foods, or vegetables, roots, and fruits—showing compassion to all beings and refraining from accepting further gifts. Observing the order of the northern and southern solstices, he should perform the proper offerings of sacrificial cakes and oblations, according to the prescribed rule. He may then partake of the remainder and of salt prepared by his own hand. He may use earth, grass, drumstick, and the fruits of the śleṣmātaka tree, but even if afflicted by hunger, he should not take flowers or fruits grown in villages. He must never harm any being, remaining free from the sway of opposites and from fear. Continence must be his constant companion—he should always remain celibate and not even approach his wife. If he breaks this vow, his observance is lost, and the twice-born must perform rites of expiation. Such a one loses the right to Vedic study, as do his descendants. He should become a refuge for all beings, always intent on sharing and generosity. Maintaining a single sacred fire, he should have no fixed dwelling, residing only on purified ground. He should sleep, ever composed, on a stone or on gravel. He may accumulate provisions for six months, or even a year, and use worn-out garments, as well as leaves, roots, and fruits for sustenance. He may use a stone for grinding, or eat only what is naturally ripened. His eating should be disciplined—perhaps once every fourth period, or even once every eighth period. Every fortnight, he should eat a single meal of boiled barley gruel. Following the Vaikhānasa way, he should subsist only on what naturally falls to the ground, never harming plants or trees. He should wander, whether standing or sitting, never abandoning his steadfastness. In winter, he should wear wet garments, gradually increasing his austerities. He may stand on one foot, or even attempt to subsist on sun-rays alone. He may eat fallen leaves, or always live by strict austerities, holding firm to his resolve. Thus, by following these disciplines in order, the aspirant purifies his heart and mind, drawing ever closer to the supreme state, and becoming a beacon of compassion and restraint for all beings.