In the ancient discourse of the sages, it is explained that even plants are touched by the taint of impurity. This impurity arises not only from external contact, but also from the passions and faults present within men and women. Because of these inner disturbances, plants are sometimes harvested before their time, destroyed, and then, by the same forces, are produced again as before. Turning to the subject of purity, especially concerning women, the scripture gives careful instructions. During menstruation, a woman is to be carefully avoided: on the first day, she is to be shunned just as one would shun an outcaste; on the second day, she is to be avoided as one would a slayer of a Brāhmaṇa; on the third day, the avoidance is lessened by half, and on the fourth day, after bathing, she begins to regain her purity. Complete purification is attained after half a month. From the sixteenth day onward, a woman's cleanliness is considered as ordinary, akin to the purification after urination. If her impurity continues for five nights, she remains untouchable for that period; if it persists for more than twenty days, the impurity is to be treated as before. During her period, she should refrain from bathing, cleaning, singing, weeping, laughing, traveling, applying ointments, gambling, and anointing herself. She must also avoid sleeping during the day, brushing her teeth, engaging in sexual union—even mentally or verbally—and worshipping deities. Salutations, touching, or conversing with a menstruating woman are all to be avoided. She should not discard her clothes, and after bathing, she must not touch another person. To purify herself, she should look at the sun and drink water sanctified with Brahma grass, or partake of the five products of the cow, or simply milk. On the fourth day, she still should not be approached; if she is, the child born may be short-lived, lacking knowledge, fallen from vows, degraded, adulterous, or doomed to poverty. Only on the fifth day, and in accordance with the rules, may one seeking a daughter approach her. The scripture further reveals the mysteries of conception: if there is an excess of blood, a daughter is conceived; if semen prevails, a son; if both are equal, a neuter child is born. On the fifth day, a daughter is likely. On the sixth day, approaching her brings forth a noble and illustrious son. The very word 'pum' means 'hell'—and a son, endowed with manliness, is said to save from such suffering. On the seventh day, one seeking a daughter may approach, and she will give birth; on the eighth day, a child endowed with all prosperity is born. On the ninth day, again a daughter; on the tenth, a learned child; on the eleventh, another daughter. On the twelfth day, a child who knows the essence of dharma, a promoter of Vedic and Smriti rites, is conceived; on the thirteenth day, a dull woman, the cause of confusion. Therefore, the thirteenth day is to be avoided, but if approached on the fourteenth, a son is born. On the fifteenth, a virtuous daughter; on the sixteenth, one accomplished in knowledge. At the time of union, the scripture notes, the wind prevails on the left side—if approached then, a daughter is born; if on the right, a son. When evil influences are absent and at the proper time, a pure man should approach a pure, smiling woman. Such is the teaching on intercourse in the compendium of dharma for ascetics. Good conduct is declared as the foundation for all beings. Whoever, being pure, recites or hears these teachings on good conduct, or instructs sinless Brāhmaṇas in the proper method, attains the world of Brahma and rejoices there with Brahma himself. Now, the scripture turns to the expiation for ascetics, as spoken by Shiva, which purifies their sins. Sin is threefold: arising from speech, mind, and body. By these, the world is constantly enveloped, day and night. Even without outward action, sin persists, so the supreme scripture declares; therefore, one should always strive to preserve life accordingly. Yoga arises in one who is vigilant, for yoga is the highest strength—nothing more auspicious exists among men. The wise, endowed with dharma, praise yoga, for by knowledge they conquer ignorance and attain the highest sovereignty. Seeing both the higher and lower, the steadfast reach the supreme state. Mendicants have their vows and subsidiary vows, and for each transgression, expiation is prescribed. If one approaches a woman out of desire, a specific expiation is required: the Sāṃtapana vow, accompanied by breath control, followed by the Kṛcchra penance, performed with concentration. After completing these, the mendicant should return to his ashram and practice without sloth. The wise declare that untruth, even if joined with dharma, does not prevail; yet such association should be avoided, for it is dreadful. Fasting for a day and night, and performing a hundred breath controls, are prescribed as penance. A seeker of righteousness, whether renunciant or in distress, should never engage in false speech or theft. No wrongdoing is greater than theft, for it is considered the highest form of violence—what is called wealth is truly the outward life-force of beings, and to take another's wealth is to take their life-force. One who acts thus, with a corrupted mind, should, after feeling remorse, undertake the Cāndrāyaṇa penance for a year, as prescribed by scripture. At the end of the year, having reduced his sin, he should again, with resolve, practice the mendicant’s life without negligence. Non-injury towards all beings must be observed in deed, thought, and word. Even if a mendicant unintentionally harms animals or insects, it is still considered harm—such is the subtlety and depth of dharma as taught by the sages.