On the matter of proper conduct and its consequences, especially regarding the approach to one’s wife, the scripture gives detailed guidance. On the fourth day after her monthly course, a woman should not be approached; if a man does so, the child born of such union is likely to be short-lived, lacking in knowledge, prone to forsake vows, degraded in character, or even adulterous. Such a child may also be condemned to poverty and misfortune. Only on the fifth day, and in accordance with the prescribed rules, may a man who desires a daughter approach his wife. The nature of the child is influenced by the balance of bodily fluids: an excess of the woman’s blood results in a daughter, an excess of the man’s semen brings forth a son, and if both are equal, a child of neuter gender is born. Specifically, on the fifth day, a girl is likely to be born. On the sixth day, it is auspicious for a man to approach his wife; she will then bear a noble son, one who is illustrious and fulfills the true role of a son. The very word ‘pum’ for son is said to mean ‘hell,’ for it is believed that a son endowed with manliness saves his ancestors from suffering in hell. On the seventh day, those who desire a daughter may approach, and a daughter will be born. On the eighth day, a child blessed with all prosperity is conceived. The ninth day again favors the birth of a daughter; on the tenth, a learned child is born; on the eleventh, another daughter as before. The twelfth day is auspicious for begetting a child who knows the essence of dharma and promotes the rites of the Vedas and Smritis. However, on the thirteenth day, a dull woman may be born, one who brings confusion; thus, it is advised that a woman should never be approached on the thirteenth day. On the fourteenth day, a son may be conceived; on the fifteenth, a virtuous woman; on the sixteenth, a daughter accomplished in knowledge. At the time of union, it is said that the wind prevails on the left side—if intercourse occurs then, a daughter is born; if on the right, a son. It is also important that the act takes place when there are no evil influences, and that both partners are pure and the woman is smiling and content. Such is the compendium of dharma for ascetics regarding the proper time and manner of intercourse. Good conduct is thus prescribed for all beings. Whoever, being pure, recites or hears these teachings, or instructs sinless Brahmins in these proper ways, attains the world of Brahma and rejoices there with Brahma himself. Now, the scripture turns to the matter of expiation for ascetics, as spoken by Shiva, which purifies their sins. Sin is threefold, arising from speech, mind, and body, and envelops the world day and night. Even without outward action, sin persists, as the supreme scripture declares. Therefore, one should always strive to preserve life accordingly. Yoga arises in those who are vigilant, for it is the highest strength and nothing is more auspicious among men. Thus, the wise, endowed with dharma, praise yoga, having conquered ignorance through knowledge and attained the highest sovereignty. By perceiving both the higher and lower, the steadfast reach the supreme state. The vows of mendicants and their subsidiary vows are to be observed strictly, and for each transgression, expiation is prescribed. If a mendicant approaches a woman out of desire, a specific expiation must be performed. He should undertake the Sāṃtapana vow, accompanied by breath control, and then, by instruction, perform the Kṛcchra penance at the end, with concentration. After returning to his ashram, he should continue his practice without sloth. The wise declare that untruth, even if it appears joined with dharma, does not ultimately prevail, and such association should be avoided as it is dreadful. Fasting for a day and night and practicing a hundred breath controls are prescribed as penance. A seeker of righteousness, whether a renunciant or in distress, should never engage in false speech or theft. There is no wrongdoing greater than theft; it is considered the highest form of harm, for what is called wealth is truly the outward life-force of beings. Whoever takes another’s wealth takes that person’s life-force. Should one act thus, with a corrupted mind and deviating from his vows, he must undertake the Cāndrāyaṇa penance, which lasts a year according to scripture. At the end of the year, having diminished his sin, he should again resolutely practice the mendicant’s life without negligence. Non-injury towards all beings must be observed in deed, thought, and word. If a mendicant, even unintentionally, harms animals or insects, it is still considered harm, and he should perform the severe Kṛcchrātikṛcchra or Cāndrāyaṇa penance. If, due to weakness of the senses, a renunciant emits semen upon seeing a woman, he must practice sixteen breath-restraints during the day as atonement. If the emission occurs at night, after bathing and purification, he should perform twelve breath-restraints and fast for three nights. By such breath-restraint, the twice-born becomes pure and free from stain; he should eat only one meal, or honey, or meat, or food not cooked in water. For renunciants, salt and other forbidden foods are to be avoided, and for each transgression, expiation is prescribed. By performing the Prājāpatya penance, one is freed from sin; for any transgressions arising from speech, mind, or body, one should act in consultation with the virtuous. He who is pure, regarding gold, clod, and stone as the same, and who is steadfast among all beings, attains the eternal, unchanging supreme state. Having reached it, he is not born again. Now, the scripture declares the omens by which yogis, through special knowledge, perceive the approach of death. If a man finds that he cannot see Arundhatī, the Pole Star, the lunar halo, or the Milky Way, it is a sign that he will not live beyond a year.