Listen as the ancient wisdom unfolds, guiding seekers on the path of dharma and purity. It is said that one who abandons the sacred bull, seeking liberation elsewhere or failing to recognize the bull as the embodiment of all the Vedas, strays from the true path. In the distant past, when gods and asuras clashed in battle, the asuras were defeated, and among humans, Brāhmaṇas, Kṣatriyas, Vaiśyas, and even those known as Vṛṣalas were present. Yet, in places corrupted by heresy, the Self-born did not create this world. There, followers of double-śrāddha, Nirgranthas, Śākyas, and Puṣṭikalaṃśakas wandered, forsaking the proper ways. Such people, who do not uphold dharma, are counted among naked ascetics and others who perform austerities in vain—those with matted hair for no purpose, those who wear seals uselessly, and twice-born who are naked without reason. Those who observe vows and chant mantras without true devotion, Kulandhamas, Niṣādas, and destroyers of prosperity, all follow a misguided path. Those who conduct improper rites or gamble are also said to stray. If a śrāddha is witnessed or completed by them, its merit goes to them, not to the intended recipients. The slayer of a brāhmaṇa, the ungrateful, the atheist, one who violates the teacher’s bed, robbers, and cruel men—all are to be avoided, even by their mere sight. All others who perform sinful deeds must be shunned, especially those who delight in reviling the gods and sages. If such people are seen, the śrāddha offering is diverted to the asuras and yātudhānas. The ages are marked thus: the brāhmaṇa age is called Kṛta, the kṣatriya age is Tretā, the vaiśya age is Dvāpara, and the śūdra age is remembered as Kali, so say the ancestors. In Dvāpara, battles are frequent; in Kali, heretics abound. The village rooster and pig are considered impure and disrespectful. A dog, even when merely seen, destroys the efficacy of a śrāddha; so too if the food is touched by a dog, a woman in childbirth, or those afflicted with chronic disease. One must never allow those who are unclean or fallen to see the food; if they do, the food becomes unfit for offerings to the gods and ancestors. If the main item is touched by such persons, it is as impure as funeral remains. Food brought together for sacrifice must be avoided beforehand, and purification with water mixed with earth is prescribed. Sprinkling with siddhārtha seeds or black sesame, or scattering them in water, is recommended. Care must be taken to ensure the sight of a teacher, the sun, fire, or sacred objects. Food that has been sat upon, touched by feet, seen by impure beings, or is dry or stale, should be avoided. Likewise, food that is blackened, spoiled, licked at the edge, or contaminated by gravel, hair, stones, or insects is to be rejected. Oil-cake, food made from sesame or barley, and cooked rice that has been salted directly are all to be avoided. Food brushed with cloth is forbidden in śrāddha rites. Some, opposing the Veda, claim knowledge but act otherwise. Those called 'goat-born' are like dust to the śrāddha; curd, green vegetables, and fermented foods are also unsuitable. Eggplant and all exuded substances, rock salt, common salt, and salt produced from the mind must be rejected. This is the highest purity, both evident and prescribed: one should place the food in the fire, tie it up, and carefully immerse the hands. Touching the head is called the sacred water of Brahman; purification of substances and their immersion must be performed. After placing items down, one should sprinkle and immerse them in water, at the roots of the arishta tree, bilva, and the bark of the inguda tree. For all types of pulses, purity is prescribed by dharma; for teeth, bones, wood, and horns, scraping is enjoined. Earthen vessels require re-burning; gems, diamonds, coral, pearls, conch, and crystal must also be purified. Siddhārtha seeds and sesame are purified with their paste. This rule applies to wool and sheep; for sheep, purification is done with earth and water, and washing with water is prescribed at both the beginning and end. Ashes are prescribed for cotton workers; washing with water is enjoined for handlers of fruits, flowers, and sticks. Sweeping, sprinkling with water, and smearing the ground are required. After leaving the village, earth purified by the wind is to be used. For those using bows or birds, purification is done with clay. Thus, the excellent rule of purification has been declared. Now, listen further. In the morning, after leaving the house toward the southwest, at a distance of five arrows' length, one should relieve oneself, covering the head, and avoid touching the head there with the hand. The ground should be covered with dry grass, sticks, leaves, bamboo pieces, or earthen vessels. Taking drawn water and clay, with speech restrained, one should face north during the day and south at night. The water pot is to be held with the right hand, clay for cleansing the anus with the left, using three pieces of clay. One may apply ten pieces of clay in succession with the left hand, or two more, making a total of five pieces with the hands. After washing the feet with clay and performing the proper sipping of water, three libations are to be offered to the waters, the sun, fire, wind, and the waters. The wise should always keep the water pot ready at the sacred place, washing the feet properly as prescribed for both improper and proper acts. With the second libation, the act is performed for the gods; if the hand is defiled afterward, a three-night fast is prescribed. For severe defilement, expiation is required; after touching a dog or an outcaste, one must perform the penance known as 'taptakṛcchra.' Thus, the sacred instructions are given, guiding the faithful in purity, conduct, and reverence, so that offerings may reach the gods and ancestors, and the path of dharma may be upheld.