In the sacred teachings, it is laid down that for every transgression of dharma, there is an expiation prescribed. When one, driven by desire, approaches a woman, a specific atonement must be observed. The one who has erred should undertake the Sāṃtapana vow, practicing breath control, and, following instruction, complete the Kṛcchra penance with unwavering focus. Afterward, returning to his ashram, the mendicant must resume his practices with diligence, for the wise declare that even a falsehood cloaked in righteousness will not prevail. Yet, even the association with untruth is to be avoided, for it is fearsome in its consequences. To atone, fasting for a full day and night, along with a hundred rounds of breath control, is prescribed. A true seeker of righteousness—be he a renunciant or one in dire distress—must never utter falsehoods or commit theft. The scriptures declare that there is no sin greater than theft; it is the highest form of harm, a supreme act of violence. For what is called wealth is, in truth, the very outward life-force of living beings. Thus, whoever takes another’s wealth, takes a portion of that person’s life-force. Should one, with a corrupted mind, stray from his vows and fall into remorse, he must undertake the Cāndrāyaṇa penance as atonement. This penance, lasting a full year as prescribed in the scriptures, diminishes the weight of sin. At the year’s end, the mendicant should, with renewed resolve, resume his life of renunciation, ever vigilant and without negligence. Non-injury—ahimsa—towards all beings must be observed in thought, word, and deed. Even if a mendicant unintentionally harms animals or insects, it is still considered harm. For such acts, he should perform the rigorous 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, twelve breath-restraints are prescribed, along with a fast for three nights. Through such breath control, the twice-born regains purity and is freed from stain, consuming only one meal, or subsisting on honey, meat, or food not cooked in water. For renunciants, salt and other forbidden foods must be strictly avoided, and for each lapse, atonement is prescribed. By performing the Prājāpatya penance, one is freed from sin, whether the transgression arises from speech, mind, or body. In such matters, one should act after due consultation with the virtuous. He who is pure, who regards gold, clod, and stone as equal, and remains steadfast among all beings, attains the eternal, unchanging supreme state. Having reached this state, he is not born again. Now, the scripture reveals 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 beholds the sun Ariśmavant, or sees fire with rays, he will not live beyond eleven months. Should one see urine, feces, gold, or silver on his left side, whether awake or in a dream, his life is limited to ten months. If a golden-colored tree appears before him, or he beholds the cities of the Gandharvas, or sees ghosts and spirits, he will live for nine months. If, without cause, he grows stout or thin, turning from his natural state, his time is reduced to eight months. If his foot is cut off at the front or back, or becomes stuck in sand or mud, he has only seven months remaining. When a crow, pigeon, vulture, or any flesh-eating bird sits hidden upon a person’s head, he will not survive beyond six months. If one walks with lines of crows, passes under a shower of dust, or sees his own distorted shadow, his life is limited to four or five months. If he sees lightning in a clear sky, or in the southern direction, or beholds Indra’s bow in water, he has but three or two months left. If a man cannot see his own reflection in water or a mirror, or sees himself headless, he will not live beyond a month. Should his body take on the smell of a corpse or the odor of fat, death is near—he will not live for half a month. If, immediately after bathing, his heart dries up, or he sees smoke rising from his head, his time is reduced to ten days. When the vital wind is disturbed and cuts through the vital spots, and if, when touched by water, he feels no delight, death is close at hand. If, in a dream, he rides southward in a chariot drawn by bears or monkeys, singing or dancing, his end is near. Likewise, if a dark-clad, dark woman leads him southward in a dream, his time is almost over. If, in a dream, he sees a hole in his own throat, or beholds a naked ascetic, death approaches. Should he see himself, from head to foot, sinking into a sea of mud in a dream, he will not survive the day. If he sees ashes, coals, hair, a dry river, or serpents, he will not live for ten nights after such a vision. If, in a dream, black and terrifying men armed with weapons strike him with stones, death comes immediately. Should he hear jackals howling facing him at sunrise or dawn, his lifespan has ended. If, after bathing, his heart is greatly afflicted, or if his teeth chatter, he should be regarded as one whose time has come to an end. Thus, the scripture compassionately lays out the path of atonement for transgressions and the subtle omens by which the wise discern the approach of death, guiding all seekers toward purity, vigilance, and the supreme state beyond rebirth.