Listen now to the account of the many peoples and regions, as they are named and remembered in the sacred tradition. There are the Pravaṅgas and the Vāṅgeyas, the meat-eaters, and those known as Baladantikas. The Pragjyotiṣas and Śūdras are mentioned, as well as the Videhas and those from Tāmraliṭṭa. The Puṇḍras, Keralas, Cauḍas, and Kulyas are named, alongside the Rākṣasas. The Mahārāṣṭras and Māhiṣikas are included, as are all the peoples of Kāliṅga. The Valindhyas, Vindhyamauleyās, Vaidarbhas, and those from Daṇḍaka are also counted among these southern peoples, with Śālakaṭaṅkaṭa especially mentioned. There are the Puliyas, those marked with blue, ascetics, and people of tamasic nature. The Bharakacchas and Samaheyas dwell here too, together with the Sarasvatas. Further, the Uttamarṇas and Daśārṇas are remembered, as well as the Bhojas and Kiṅkavaras. The Turusas and Tumbaras are included, along with the Vahanas and Naiṣadhas. All these diverse peoples are known to reside at Sukeśa and Vandhyamūla. Among them are the Nirāhāras, Haṃsamārgas, Kupathas, Taṅgaṇas, and Khaśas; the Trigartas, Kirātas, Tomaras, and those who dwell on Mount Śiśira. Now, the customs and ways of these lands are recounted in truth, and you are invited to listen closely. O night-roaming one, among these peoples and all others, virtues such as non-miserliness, purity, and austerity are praised. For a Brāhmaṇa, it is prescribed that he should observe the four stages of life. This should be declared and understood, for merely hearing once does not bring full satisfaction. Listen, then, as the dharma for such a one is described. It is said that, having informed his teacher and always with the teacher’s permission, one should begin his studies. When summoned by the teacher, he should recite with full attention, his mind fixed solely on the task. Once permitted and having given the proper fee to his teacher, he may, if he wishes, enter the stage of the forest-dweller or even the fourth and final stage of life. If the teacher is absent, this duty may be performed for his son, his disciple, or, failing these, his grandson. In this way, O Śālakaṭaṅkaṭa, the twice-born person overcomes death. When the time comes for marriage, let one wed a maiden born of a different sage’s lineage, O night-wanderer. The twice-born should please her with devotion and remain steadfast in good conduct. You have asked to hear the characteristics of good conduct, and so they shall be spoken. For one who lacks good conduct, there is neither welfare in this world nor in the next. Those who act without regard for proper conduct only bring forth more such people. Therefore, one should strive earnestly for good conduct, for it destroys all that is inauspicious. Listen with attention, if you seek what is best. That tree of good conduct, O Sukeśin, when tended by someone, allows him to enjoy the fruits of merit. Only auspicious words should be spoken in the morning, as declared by the three-eyed Lord of the gods. By reciting in the morning, a person is freed from the bonds of sin; by hearing, remembering, and reciting, one is released from all sins. Let the teacher Śukra, together with the son of the sun, make my morning auspicious. Let Raibhya, Marīci, Cyavana, and Ṛbhu bestow a blessed dawn. Let the seven musical notes and the seven nether worlds grant auspiciousness to my morning. Let the sky, along with sound and greatness, all grant me an auspicious morning. Thus are the peoples, their customs, and the virtues to be practiced—along with the blessings invoked at the dawn—faithfully recounted.