O sage, hear now the sacred guidance concerning the observance of vows and expiations. For householders, the rule that was previously described remains their duty, while for ascetics, the later prescription is remembered as proper. When the day comes to an end, all are enjoined to observe the fast on the second tithi; this is the prescribed time for breaking the fast. However, if after this the twelfth tithi arises, even if it is not combined with another, it is not to be observed; the scriptures prohibit it. Instead, the merit associated with the twelfth tithi is obtained by breaking the fast on the thirteenth. Sometimes, the twelfth tithi may or may not coincide with the thirteenth. If the later tithi is to be accepted, it should only be taken if it is not weak or diminished. If the twelfth tithi falls on the thirteenth day, there arises a question: how should one observe the vow? Some, out of devotion, maintain that only the second tithi should be fasted, while others observe both the twelfth and thirteenth days in the same manner. There are those who declare the earlier day to be the proper one, but this opinion is not considered fitting. Furthermore, a householder who has a son should not undertake the fasting or the breaking of the fast himself. On the eleventh day, after having eaten for a full day and night, one who wishes to undertake the Chandrayana vow should do so at that time. If one eats when it is forbidden, he is deemed equal in fault to one who drinks liquor. Therefore, O best of sages, those engaged in sacrifices must perform expiation at such a time. This is done with the recitation of the Ṛc verse "Āpyāyasva" and the phrase "having drunk Soma," O twice-born. In the rite called Asatyeṃnodvaya, three mantras are cited for this purpose. Whoever faithfully performs vows and similar observances attains inexhaustible reward. Thus, those devoted to dharma reach the supreme abode of Viṣṇu, and worldly afflictions never trouble such people. One whose soul is purified by expiation obtains the fruit of all actions. Without expiation, all actions are declared fruitless and are attended by demons. Therefore, those who desire the fruit of dharma should seek guidance from Brahmins about the proper conduct. O best of Brahmins, know this: even the sacred rivers cannot purify a vessel that has held liquor. Such are counted among the greatest sinners, and one who associates with them is considered the fifth sinner. Anyone who dwells with such people is to be known as fallen in all actions. As penance, he should carry the skull of the slain Brahmin with his own hand. Placing that skull upon a flagstaff, he must live as a forest-dweller. He should properly worship at the three sandhyā times—dawn, noon, and dusk—and bathe three times daily. He must always remain celibate, avoiding fragrance, garlands, and the like. If he cannot subsist on forest produce, he may seek alms in the village. A slayer of a Brāhmaṇa, once purified through such penance, becomes eligible again for ritual acts. He should be ready to relinquish his life for the sake of a cow, a twice-born, or even for the protection of living beings. By performing any one of these acts of self-sacrifice, the slayer of a Brāhmaṇa attains purity. Other forms of penance prescribed include entering fire or casting oneself into the wind. For the killing of a teacher and others, the penance is fourfold. Thus, O twice-born, has the expiation for the slaying of a Brāhmaṇa been declared. If a Śūdra kills a Brāhmaṇa, the wise condemn him as a "muśalya." For the killing of a Brāhmaṇa woman, half the penance is prescribed; for a maiden, a quarter. If a Brāhmaṇa kills a Kṣatriya, he must perform penance for six years. And if he has killed the wife of an initiated man, a Brāhmaṇa must undertake penance for eight years. Thus, the sacred law concerning vows, sin, and expiation has been set forth, guiding all who seek righteousness toward the supreme goal.