In the teachings of Sanātana Dharma, the scriptures reveal the subtle laws governing life, conduct, and the journey of the soul. They explain that the outcome of union between man and woman is influenced by the actions and circumstances at the time—when action is taken on the left side, a woman is born; on the right, a man. Such sacred union should take place only when evil influences are absent, and at the proper time, with both partners pure in body and mind. The man should approach a pure and smiling woman, for so the compendium of dharma for ascetics prescribes, even in matters of intimacy. Good conduct is thus enjoined for all beings. Whoever, being pure, recites or listens to these teachings on righteous conduct, or instructs Brahmins who have been freed from sin in the proper way, attains the world of Brahma and rejoices there with Brahma Himself. Now, the scripture declares the expiations for ascetics as spoken by Shiva, which serve to purify their sins. Sin is said to be threefold, arising from speech, mind, and body, and by these, the world is constantly enveloped, day and night. Even in the absence of outward action, sin may persist, as the supreme scripture proclaims. Therefore, one must always preserve life in accordance with dharma. Yoga arises in the vigilant, and yoga is the highest strength among men—nothing more auspicious is found. Thus, the wise, established in dharma, praise yoga, for through knowledge they conquer ignorance and attain unsurpassed sovereignty. Those who perceive both the higher and lower realities and remain steadfast in their vows reach the supreme state. The vows of mendicants, and the subsidiary vows as well, must be honored, and for each transgression, expiation is prescribed. If a mendicant is overcome by desire and approaches a woman, he must undertake the Sāṃtapana vow with breath control, and then, by instruction, perform the Kṛcchra penance with single-minded concentration. Having returned to the ashram, he must practice diligently, without sloth. The wise teach that untruth, even when joined with dharma, does not prevail, and such association should be avoided, for it is dreadful. For such lapses, fasting for a day and night, and performing a hundred breath controls, is prescribed. A seeker of righteousness, whether a renunciant or in great distress, must never utter falsehood or commit theft. There is no wrongdoing greater than theft, for it is the highest form of harm; to steal is to inflict supreme violence. Wealth, in truth, is the outward manifestation of the life-force of beings—whoever takes another’s wealth takes that person’s very life-force. One who acts thus, with a corrupted mind and deviates from his vows, should, once remorse arises, undertake the Cāndrāyaṇa penance as prescribed by scripture, lasting a year. At the end of the year, having diminished his sin, he should once again, with firm resolve, return to the mendicant’s life, free from 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. In such cases, he should perform the severe Kṛcchrātikṛcchra or the 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 purifying himself, he should perform twelve breath-restraints and fast for three nights. Through breath-restraint, the twice-born becomes pure and free from stain, and should eat only one meal, or honey, or meat, or food not cooked in water. For renunciants, salt and other forbidden foods are not to be consumed, and for every transgression, atonement 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, who regards gold, clod, and stone as the same, and remains steadfast among all beings, attains the eternal, unchanging supreme state. Having reached it, he is not born again. Now, hear of the omens by which, through special knowledge, yogis perceive the approach of death. If a man cannot see Arundhatī, the Pole Star, the lunar halo, or the Milky Way, his life will not extend beyond a year. If one sees the sun Ariśmavant, or fire with rays, his remaining span is eleven months. If he sees urine, feces, gold, or silver on his left side, whether awake or in a dream, he has ten months left. If one sees a golden-colored tree, or beholds cities of the Gandharvas, or sees ghosts and spirits, he has nine months. If, without cause, he becomes stout or thin, departing from his natural state, he has eight months. If his foot is cut off at the front or back, or if it becomes stuck in sand or mud, seven months remain. If a crow, pigeon, vulture, or any flesh-eating bird sits hidden on his head, his life will not last beyond six months. If he passes with lines of crows, under a shower of dust, or sees his own distorted shadow, he has four or five months. If he sees lightning in a clear sky, or fixed in the southern direction, or sees Indra’s bow in water, he has three or two months left. If a person does not see his reflection in water or a mirror, or sees himself without a head, he will not live beyond a month. If the body acquires the smell of a corpse or the odor of fat, death has drawn near, and he does not live for even half a month. Thus do the scriptures lovingly and solemnly reveal the path of righteous conduct, the means of atonement, and the subtle signs by which the wise discern the nearness of death.