Listen now to the teachings of the ancient sages, as they illuminate the path of right conduct and sacred knowledge. Food that is brought from an improper place, food that is burnt, or food consumed while uttering the wrong syllables—such acts carry a fault that is not easily washed away, just as a sinner cannot escape the weight of his misdeeds. When one utters the sacred Brahman, it shines forth only when spoken in a sweet, clear voice that is truly one's own. If it is spoken with a nasal tone, with thick lips, or entirely nasalized, its brilliance is lost. Yet, even one who stammers or whose tongue is tied is not barred from reciting the proper usages; he should simply pronounce those syllables that his well-formed lips allow. Those who are lazy, afflicted by illness, or whose minds wander restlessly should move slowly along the path, taking care not to go further than a yojana in a day. Even Garuda himself, if he does not set out, will not move so much as a single step. Their speech becomes like that of a deaf person, or like that of a clever woman whose eyes are hostile—unclear, uncertain, and shadowed by doubt. Even among a thousand forms, such a woman remains unsure, unable to shine in the midst of an assembly, like a woman unborn in the womb of an old man. Therefore, one should make each day fruitful through giving, through study, and by performing one’s duties. In these matters, neither strength, nor ability, nor even great effort is the true cause of success. Rather, knowledge will come to the tip of the tongue as naturally as water flows from a higher place to a lower one. Sleep does not linger in the eyes of those who yearn for understanding. Such seekers, like Garuda or the swan, are able to cross even the vast ocean of ignorance. The seeker of knowledge may attain wisdom even from the wealthy, just as one might take a treasure from demons. These devoted learners are undisturbed by the noise of the world and do not wait for their own comfort. By serving the teacher with devotion, they draw forth the knowledge that dwells within the teacher’s heart. Knowledge is gained only through knowledge; without it, wisdom does not arise, just as a barren young woman cannot bear fruit. When one has mastered the first limb of the Veda, he becomes fit for union with Brahman. It is by knowledge alone that a person becomes truly skilled in action. The fourth section is called Āṅgirasa, and the fifth is known as Śāntikalpa. The teachings prescribed in the Nakṣatrakalpa should also be understood here, for they are expansively taught for the attainment of dharma (righteousness), artha (prosperity), kāma (desire), and mokṣa (liberation). These are all prescribed in the Saṃhitākalpa by the sages who have seen the truth. The procedures of sorcery have been set forth by Svayambhū, and likewise, the rituals for pacifying atmospheric portents are separately taught. The distinctions among these practices are carefully established, even among the Śaṅkhas. O best of the twice-born, listen attentively as I explain these matters to you. When the throat is pierced by these two sacred utterances, auspiciousness is brought forth. Then, a sound should be made, for this is considered a means to infinity. Actions that are deficient, excessive, or unintended bear no fruit. Therefore, for their protection, the process of thorough cleansing is prescribed. Acts that are lacking or excessive should not be performed—this is the rule. For this purpose, the area should be smeared with cow dung, O Narada. However, cow dung should not be brought specifically for sacrifice, as has been stated. In order to remove impurities, extraction is recommended, O twice-born. For the removal of bones and thorns, this rule was declared by Brahma himself. Thus, sprinkling with water is prescribed by sages skilled in ritual, ensuring purity and the proper accomplishment of sacrifice.