In the sacred tradition, it is taught that when one has committed a transgression, sincere atonement is essential for purification. Thus, a person who has erred must undertake the sāṃtapana penance, fasting for twelve days to cleanse himself. If someone has taken what belongs to another—be it a seat, cows, land, or similar possessions—he must acknowledge his wrongdoing and seek to purify himself accordingly. Even the theft of gold, no matter how slight—equal to a mere speck of dust—requires penance performed with unwavering concentration. Should the stolen gold be as large as a niṣka, the offender must practice the threefold prāṇāyāma, regulating the breath to restore purity. If a wise person takes gold equal in weight to a mustard seed from a cow, he must act as prescribed by the scriptures. For a twice-born who steals gold the size of a barley grain, purification is achieved through the appropriate observance. However, if the gold taken is as small as a black mustard seed, the sāṃtapana penance must be undertaken. In some cases, eating barley cooked in cow’s urine for a full year is prescribed, and thus purity is regained. For the gravest sins, like slaying a Brahmin, a vow of penance for twelve years is required, carried out with full concentration; otherwise, one falls from the path of righteousness. If silver is stolen, the wise should perform the cāndrāyaṇa penance, and for greater offenses, two such penances are necessary to remove the stain of sin. Should the value of the theft exceed a thousand, the vow for slaying a Brahmin must be observed, and if the amount reaches a thousand niṣkas, the parāka penance is declared. The expiation for those who approach the wife of their teacher is severe. The transgressor must cut off his own scrotum, openly confessing his sin, and, regardless of joy or suffering, he should not dwell in thought upon his fate. Alternatively, he may leap from a precipice or into the wind, again declaring his sin. In either case, the vow for slaying a Brahmin for twelve years must be observed, and purification is achieved if the body is burned by fire made from cow dung. Should there be emission of semen or burning by fire in this context, the vow for slaying a Brahmin is also prescribed. For nine years, the penance continues, with devotion directed toward Vishnu. If the wife of the teacher has been violated, a three-year vow is required. Should one, out of delusion and desire, approach the wife of a paternal uncle, maternal aunt, or even his own daughter, the three-year vow applies, even if the act is repeated many times in a single day. After three days, purification is only possible if the offender is burned by fire. If, driven by desire, one approaches the wife of a friend or a disciple, the prescribed penance must be fulfilled. If there is no desire, a one-year penance is sufficient. Through sincere atonement, the mind is purified and the fruits of all actions are attained. When each vow is completed as ordained, purity is restored without doubt. Bodily penance must be performed properly, for neglect leads only to further downfall. After engaging in intercourse, fasting for twelve days or for half a month is required, or two Chandrayana vows must be observed over six months. These penances are threefold, determined by knowledge and the nature of the act. For the killing of certain animals—cats, goats, dogs, or cocks—specific penances are prescribed. The jatpakṛcchra penance is required for killing an elephant, while the parāka is necessary for the slaying of a cow. In matters of drinking, sleeping, sitting, and the use of flowers, roots, fruits, dry wood, grass, trees, and molasses, one must be mindful. The killing of birds such as the titibha, chakravaka, swan, and karandava, as well as the parrot, crow, crane, dolphin, and tortoise, each carries its own expiation, as laid down by the Dharma. Thus, through the proper observance of these penances, one may find purification and return to the path of righteousness, as the ancient sages have declared.