Hear now, O wise one, the sacred guidance on expiation for grievous transgressions as revealed in the ancient scripture. When one becomes guilty of the most severe sin—such as the slaying of a Brahmin, whether by the emission of semen or by burning in fire—one must undertake the formidable vow prescribed for that sin. For nine years, the penitent should steadfastly observe this vow, dedicating themselves wholly to the worship and remembrance of Lord Vishnu. Should one approach and violate the wife of one’s teacher, the prescribed penance is to practice this vow for three years. Likewise, if, overcome by delusion and desire, one goes to the wife of one’s paternal uncle, maternal aunt, or even to one’s own daughter, the same three-year vow must be observed, regardless of how many times the act occurred in a single day. However, if three days have passed since the act, purification can only be attained through the ordeal of fire—no other means suffice. If desire leads one to the wife of a friend or a disciple, the same grave penance applies. Yet, if the act occurs without desire, a one-year penance is required. Through sincere atonement and purification of the mind, the fruit of all righteous actions is restored. Upon completing the appropriate vow for each sin, there remains no doubt of one’s purification. It is essential that bodily penance be performed properly; otherwise, one falls from the path of righteousness. For those who have engaged in forbidden intercourse, a fast of twelve days or even half a month is prescribed. Additionally, two Chandrayana vows, each lasting six months, should be observed, reflecting the severity of the act and the knowledge of its occurrence. Thus, the expiation is threefold, tailored to the nature and frequency of the transgression. If one has killed a cat, goat, dog, or cock, there are specific penances. The killing of an elephant requires the Jatpakṛcchra vow, while for the slaying of a cow, the Paraka penance is prescribed. Even in the acts of drinking, sleeping, sitting, or in the use of flowers, roots, fruits, dry wood, grass, trees, or molasses, one must observe purity. The same applies to the titibha bird, the chakravaka, the swan, the karandava, the parrot, the crow, the crane, the dolphin, and the tortoise; for these, the Prajapatya vow should be observed, subsisting only on food touched by semen, urine, or excrement. If one touches a menstruating woman, a Chandala, or a great sinner—even through clothing—one must bathe and consume clarified butter for purification. Should such contact occur unknowingly during eating, bathing, giving, reciting, or eating, the food should be vomited, self-restraint upheld, and fasting observed. Even in the midst of vows or sacred observances, if one hears something as impure as ashes, caution is required. Among all sins, the gravest is to revile the twice-born or the deities themselves. The sages have declared certain acts to be equal in severity to the greatest sins. Yet, for those who undertake expiations with devotion to Narayana, and for those who are free from passion and filled with sincere repentance, even the heaviest sins can be overcome. Whether such a person is tainted by great sins or by all manner of lesser faults, if he fixes his heart upon Narayana—the all-pervading, flawless Lord—he is purified. Whether Narayana is remembered, worshipped, meditated upon, or even simply saluted, and whether this is done by conscious intent or even by accident, by a single remembrance of Vishnu, all accumulated afflictions are destroyed. O best of sages, know that to be born as a human is exceedingly rare and difficult to attain. Having gained this fleeting human life, which passes as quickly as a flash of lightning, one should strive for purity. By so doing, all obstacles are removed, and the mind becomes clear. Thus are revealed the four eternal aims of human life: dharma (righteousness), artha (prosperity), kāma (desire), and mokṣa (liberation). Let one who hears these truths act accordingly, and so attain the highest good.