From the auspicious regions of the north and central lands, their peoples freely partake in blessings as they wish. Among them are the communities of fishes, the kusaṭṭa, kuṇikuṇḍala, and pāñjālaka, and the women of Kosala. The Śaka and Samaśaka tribes dwell in the heart of the central region, alongside the Aparānta, Śūdras, the Pahlavas, and Kheṭakas. There are also the Śātadrava, Lalittha, and those known as Pārāvata and Samūṣaka. Within these lands reside the Śratriya, Prativaiśya, and families of Vaiśya and Śūdra. Farther afield are the Chinese and Tuṣāra, and many outsiders, some with hollow bellies. The Lampaka, Tāvakārāma, Śūlika, and Taṅgaṇa are present, as well as the Tāmasa, Kramamāsa, Supārśva, and Puṇḍraka. The Māṇḍavya and Mālavīya, along with those traveling the northern path, make their homes here. Likewise, the Pravaṅga, Vāṅgeya, meat-eaters, and Baladantika, as well as the Pragjyotiṣa, Śūdra, Videha, and the people of Tāmraliṭṭa, are found. The regions are further enriched by the Puṇḍra, Kerala, Cauḍa, Kulya, and even the Rākṣasa. The Mahārāṣṭra, Māhiṣika, and the whole Kāliṅga population dwell here, along with Valindhya, Vindhyamauleyā, Vaidarbha, and Daṇḍaka. These are the southern peoples, including the Śālakaṭaṅkaṭa, Puliyas, those marked with blue, ascetics, and individuals of tamasic nature. The Bharakacchas, Samaheyas, and Sarasvatas are also counted among them. The Uttamarṇas, Daśārṇas, Bhojas, and Kiṅkavaras, along with the Turusas, Tumbaras, Vahanas, and Naiṣadhas, are known to dwell at Sukeśa and Vandhyamūla. The Nirāhāras, Haṃsamārgas, Kupathas, Taṅgaṇas, and Khaśas inhabit these lands, as do the Trigartas, Kirātas, Tomaras, and those who dwell upon Mount Śiśira. Now, listen truly to the customs of these lands as they are being recounted. O night-roamer, in these regions, the virtues of non-miserliness, purity, and austerity are upheld. For a Brāhmaṇa, the observance of the fourfold order of life is prescribed. Declare this, for mere listening does not bring satisfaction. Attend closely to the dharma that pertains to him as it is being described. When beginning study, one should inform the teacher and always act with his permission. Summoned by the teacher, the student should recite with unwavering focus, his mind fixed solely on the task. After receiving permission and offering the proper fee to the teacher, he may, by his own wish, enter the stage of the forest-dweller or even the fourth stage of life. In the absence of the teacher, the tradition is passed to his son, his disciple, or, if neither is present, to his grandson. In this way, O Śālakaṭaṅkaṭa, the twice-born conquers death. Let one marry a maiden born in a different lineage of sages, O night-wanderer. The twice-born should properly please her with devotion, remaining steadfast in good conduct. You wish to hear the characteristics; I shall declare them to you today. Listen, O night-wanderer. For one devoid of good conduct, there is no welfare, neither here nor hereafter. Whoever acts disregarding good conduct, such persons arise, but their path brings neither benefit nor fulfillment.