In the guidance of righteous living, it is taught that one should maintain the purity of the household by discarding the water used for washing feet, as well as any leftover food, feces, and urine, well outside the home. For physical and spiritual cleanliness, one should bathe in sacred ponds, lotus-filled lakes, and flowing rivers, all considered holy and purifying. Caution is advised in one’s interactions: one should avoid conversing with those who are hated by the people, with cowards, or with women of questionable reputation. If, by chance, one touches or speaks with such individuals, purification can be attained simply by gazing upon the sun. There are those who are considered fallen or expelled from society, those who go about naked, or those regarded as outcastes and the lowest among men. The characteristics of such persons are worth understanding in truth. For instance, both a woman who has just given birth and one who has had a miscarriage are called 'sūtikā', and their food is considered impure during that period. One who neglects the worship of ancestors and gods is described as a eunuch, lacking in spiritual vigor. The one who makes no effort for the welfare of the next world is likened to a cat, and he who is called a rat is one whose food, if eaten, is difficult to purify from. The person who always hates the virtues of others is referred to as a dog. The gods themselves call such a one a rooster, and his food too is considered impure. Unless someone is truly in distress, if he exhibits such behavior, the learned declare him fallen. He who kills a cow, a Brahmin, or a woman is considered defiled, and those who go naked are also seen as impure, with their food to be avoided. Most lowly of all is he who abandons one who has sought his refuge; such a person is called a cāṇḍāla, the lowest among men. If one eats food from a pit, it is prescribed that he should perform the cāndrāyana expiation; after partaking of such food, purification is achieved by fasting for three nights. Even when one has eaten the food of a miser, a fast of three nights brings purification. Ritual cuttings for specific purposes, however, should never be performed under any circumstances. When all relatives have passed away, as the blessed Bhṛgu has said, the collection of bones should be done on the third, fourth, or seventh day. These rites must be performed with water by those who are purified and related by the offering. The same rule applies for a child, a wanderer, one who has renounced the world, or one who has died in a distant land. Even in the case of miscarriage, the rites are as for a full-term birth. For Vaiśyas, the mourning period is six nights, and for Śūdras, twelve days. Each class should observe their respective rites and duties in proper order. A year after death, the rite of offering to the ancestors must be performed by the relatives of the deceased. One should act in accordance with the scriptures to please the departed, and do all that is necessary to ensure the well-being of the ancestors, for their satisfaction brings blessings. Generosity toward the worthy is encouraged for those who seek what is imperishable. Wealth should be acquired through righteous means, and sacrifices should be performed according to one’s capacity. One should act openly and without hesitation in matters that need not be concealed from the noble, for the pursuit of righteousness, wealth, and desire brings auspiciousness both in this world and the next. Now, let the dharma of the forest-dwelling stage be understood. The forest-dweller’s path is marked by sleeping on the ground, celibacy, and the faithful performance of rites for ancestors, gods, and guests. Sustenance is drawn from forest produce and clarified butter, as prescribed for this stage of life. Self-control within the dwelling is essential, and one should not remain long in any single place. Above all, the forest-dweller aspires for the knowledge of the self and the realization of the self, seeking true understanding and liberation.