Hear now a sacred account, drawn from the words of scripture. There is a man who, consumed by envy, always despises the virtues found in others. Such a person, say the wise, is likened to a dog. The gods themselves call him a rooster, and declare that even his food is impure. If he behaves so while not under any hardship or distress, the learned declare him fallen from righteousness. Furthermore, one who kills a cow, a Brahmin, or a woman is considered defiled. The virtuous refer to such a person as naked, and again, their food is deemed impure. Most grievous is the one who abandons a person who has come seeking refuge; he is called a cāṇḍāla, the lowest of men. Now, if a man eats from a pit, he must perform the cāndrāyana expiation after his meal. In general, after eating such food, a person can regain purity by fasting for three nights. Even if one has eaten the food of a miser, fasting for three nights brings purification. Ritual cutting for a specific purpose, however, should never be performed under any circumstances. When all relatives have passed away, so says the blessed Bhṛgu, 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 through the sacred offerings. These rules apply equally for a child, a wanderer, one who has renounced the world, or one who has died in a distant land. In the case of miscarriage, the same rule applies as for a full-term birth. For Vaiśyas, the period of impurity lasts six nights; for Śūdras, it is twelve days. Each class should perform their respective rites and duties in the proper order. After a year has passed, the rite of offering to the ancestors must be performed for the departed by their relatives. One should perform the acts that please the ancestors, as indicated by the scriptures, for by such actions the forefathers become well-pleased, O Rākṣasa. If one desires what is imperishable, one should give to the worthy. Wealth should be acquired righteously, and sacrifices should be performed according to one’s ability. That which need not be concealed from the noble should be done without hesitation. The attainment of righteousness, wealth, and desire is auspicious both in this world and the next. Now, let me explain the dharma of the forest-dwelling stage. The forest-dweller should sleep on the ground, practice celibacy, and perform the rites for ancestors, gods, and guests. He should subsist on forest produce and clarified butter, following this rule. He must practice self-control in his dwelling and not remain long in one place. He should cultivate the desire for knowledge of the self and seek the realization of the self. Hear further, O night-wanderer, of the other duties of the classes. The practices prescribed for the Kṣatriya are also those for the twice-born. For a Śūdra, there is only one supreme observance: the householder’s stage, to be practiced at night. If one neglects this, the Sun becomes angry with him. Yet, the Sun indeed strives for the sake of the man who observes the night-time practice. But if someone abandons his own proper duty, then the Sun’s anger falls upon him. Thus, the man departed, returning again and again to his own city, ever reflecting on righteousness. He summoned all the Rākṣasas and spoke righteous words to them: “Charity, compassion, forbearance, celibacy, and humility—these are the virtues to be cultivated. Practicing good conduct leads to the attainment of the next world.