All actions that are declared fruitless, O sage, are said to be accompanied by demonic influences. Those who truly desire the fruits of dharma must approach Brahmins and inquire from them about righteous conduct, for only Brahmins possess the wisdom to guide one upon the proper path. Consider, O best of Brahmins, that even the sacred rivers cannot purify a vessel that has held liquor—its defilement remains. Those who engage in such acts are counted among the greatest sinners, and even one who merely associates with them is considered the fifth among them in sin. Anyone who dwells with such people is to be known as fallen in all their actions. For one who has committed the gravest sin, such as slaying a Brahmin, atonement is severe: he must carry the skull of the slain Brahmin in his own hand, signifying his remorse and penance. Placing this skull upon a flagstaff, he should retire to the forest and live as a recluse. There, he must worship at the three sandhyā times each day and perform ritual bathing three times daily. He is to remain ever celibate, shunning fragrance, garlands, and all such pleasures. Should he find it impossible to subsist on forest produce alone, he may seek alms in the village, but always with humility. Through such rigorous penance, even the slayer of a Brahmin, once purified, becomes eligible to perform ritual acts again. In the spirit of ultimate sacrifice, he must be willing to lay down his life for the sake of a cow, a twice-born, or even for living beings. By performing any one of these acts of atonement, the slayer of a Brahmin attains purity. Other forms of expiation are also prescribed, such as entering fire or casting oneself into the wind. For the killing of a teacher and others, the penance is fourfold, reflecting the gravity of the act. Thus, O twice-born, has the expiation for slaying a Brahmin been declared. If a Śūdra kills a Brahmin, the wise condemn him as a 'muśalya.' For the killing of a Brahmin woman, the penance is half that prescribed for a male; for a maiden, it is a quarter. Should a Brahmin slay a Kṣatriya, he must perform penance for six years. If he kills the wife of an initiated man, his penance extends to eight years. These prescriptions for expiation are to be followed everywhere, O best of sages. Regarding liquor, three kinds are to be known: Gauḍī, Paiṣṭī, and Mādhvī. For purification, milk, ghee, or cow urine—any one of these—may be used, O sage. The vessel defiled by liquor must be made to resemble cooked iron before water can be safely drunk from it again. Drinking from such a vessel made of copper is certain death. If a twice-born drinks liquor unknowingly, believing it to be something else, he must live according to the prescribed rules of penance. If liquor is consumed for the purpose of curing disease or as medicine, the rules differ. Any vessel touched by liquor, and likewise water from a liquor container, is considered tainted. There are various kinds of liquor: palm liquor, pānasa, grape, and that which comes from dates—along with Gauḍī, Mādhvī, surā, and madya—making a total of eleven types remembered by the wise. If a twice-born drinks any one of these unknowingly—whether openly, secretly, or by force—certain penances are prescribed. The measure of gold, as defined by Manu and other sages, is determined thus: it is seen when placed in a window in the midst of sunlight. Eight specks of dust make a niṣka; three niṣkas make a royal mustard seed. Three barley grains make a kṛṣṇala, and five kṛṣṇalas make a māṣa. If one unknowingly takes Brahmin property, he should atone for twelve years, as previously described. The same rule applies for property belonging to gurus, sacrificers, and the righteous. When true repentance arises within the body, one should undertake the prescribed penance in full. And if a Kṣatriya takes Brahmin property and later feels remorse, he too must atone accordingly. Thus, the laws of expiation are laid out, guiding all toward purification and the restoration of righteousness.