O King, listen with attention to the grievous sins that are counted among the most terrible, and the fates that befall those who commit them. Among these, the slayer of a Brahmin, the drinker of intoxicating liquor, the thief, and the one who violates the teacher’s bed are foremost. Likewise, one who breaks ranks in sacred ceremonies, one who cooks food without righteous purpose, and one who constantly reviles Brahmins are also counted among the gravest sinners. Even the one who declares, “There is no food,” is said to be as sinful as a Brahmin-slayer. He who causes obstruction to sacred acts is also known as a destroyer of Brahman, and the one who clings to falsehood is equally condemned. Those who find delight in disturbing others or in exposing the faults of their peers, those ever eager to accept gifts, and those intent on killing living beings—all these, O King, are said to be on par with the slayer of a Brahmin. Further, eating food from guilds, associating with courtesans, abandoning the company of spiritual guides, or partaking of offerings meant for the deities are equally sinful. A twice-born who, after being struck by a Śūdra, eats food, or who, with permission from a Śūdra, performs the work of a servant, commits a sin akin to drinking liquor. There are other acts, too, that bring about grave consequences: unlawfully taking roots, tubers, fruits, musk, cloth made of bark, copper, tin, bell-metal, clarified butter, honey, betel, water, or sandalwood. Neglecting the rites for one's ancestors or obstructing acts of righteousness, stealing edible items or grain—these, too, are counted among the major sins. Most severe are the sins of having intercourse with one’s sister, with a son’s wife, with a woman of lower caste, or with the wife of a drunkard. Likewise, union with a brother’s wife, a friend’s wife, or one’s own daughter, as well as performing forbidden acts at improper times, are all declared to be among the gravest offenses. These various sins, O King, have been described by the great sages in different ways. Yet, hear further of those for which no prescribed atonement exists. For certain sins, such as the slaying of a Brahmin, some form of expiation is possible. But for those who betray trust, who commit murder, who sustain themselves on food from Śūdras, who are devoted to reviling the Vedas, or who speak ill of sacred narratives, there is no atonement—neither in this world nor the next. No amount of penance, however great, can redeem them. Therefore, a twice-born should shun the company of such people, for they are cast out from righteousness. This is the settled conclusion of the scriptures: for these sins, there is no expiation. There are other sins, too, for which no penance is prescribed. Now, O King, listen to the fate that awaits those who commit such acts. The fruits of their sins are as follows: after their time in the hells, they are reborn on earth as donkeys for seven births. For a hundred years, they become worms that feed on dung; for twelve births, they take the forms of serpents. After a hundred years as immobile beings, they become iguanas, and then, for sixteen births, they are reborn as Śūdras and others of low birth. Always eager to accept gifts, they fall again into hell, where they remain for two kalpas. Thereafter, they are born as Caṇḍālas for a hundred births. Such, O King, are the dire consequences of these sins, and thus the wise avoid them with utmost care.