Listen now to the sacred teachings on purity and the proper conduct for the performance of rites, as spoken in the ancient scripture. It is said that one should avoid certain foods and substances: eggplant and all things that exude sap, as well as rock salt, common salt, and even the subtle salt produced by the mind. These are to be set aside by the wise, for such avoidance is the highest form of purity, visible and praiseworthy. In the practice of purification, one should place the objects to be purified in fire, tie them securely, and immerse the hands with care. The head is to be touched, for it is called the sacred water of Brahman, and thus the purification of substances is accomplished by their proper immersion. After setting these objects down, one should sprinkle them with water and immerse them once more, especially at the roots of the arishta tree, the bilva tree, or with the bark of the inguda tree. Dharma prescribes purity for all types of pulses, and likewise, scraping is enjoined for teeth, bones, wood, and horns. Earthen vessels must be purified by re-burning, while gems, diamonds, coral, pearls, conch, and crystal are purified according to their nature. For siddhārtha seeds, purification is done with their own paste or with sesame paste; this rule applies to all kinds of wool and sheep. Purification for sheep is done with earth and water, and at both the beginning and end of the process, washing with water is prescribed. For those who work with cotton, ashes are used for purification, while those who handle fruits, flowers, and sticks should wash with water. Sweeping, sprinkling with water, and smearing the ground are also prescribed; and when leaving the village, one should use earth purified by the wind. Those who use bows or birds should purify themselves with clay. Thus, the excellent rules of purification are declared. Now, listen further with attention. 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 not touching the head with the hand at that place. The ground should be covered with dry grass, sticks, leaves, bamboo pieces, or earthen vessels. With speech restrained, one should take up water that has been drawn and clay, facing north during the day and south at night. The water pot is to be held in the right hand, while the left hand uses three pieces of clay for cleansing. One may use ten pieces of clay in succession or two more, making a total of five pieces used with both hands. Afterward, the feet are washed with clay, and the proper sipping of water is performed. Three libations of water are to be offered—to the waters, the sun, fire, wind, and the waters again. The wise should always keep the water pot ready at the sacred place and wash the feet properly, as prescribed for both improper and proper acts. With the second libation, one should perform the act for the gods. If the hand becomes defiled, a three-night fast is prescribed. For severe defilement, expiation is necessary; after touching a dog or an outcaste, one must perform the penance called taptakṛcchra. If one touches human bones, fasting is required for purification—three nights with ghee, or one night otherwise. Those who are robbers, Pulindas, Andhas, and Shabaras, after drinking water at the place of excretion or going to the Yugandhara mountains, or to the northern boundary of the Sindhu, or to the region called Divyantara—all these are sinful places inhabited by wicked people. Places avoided by the virtuous and by Brahmins learned in the Vedas are impure; to go there is to acquire all sin. Yet, purification can be achieved by mental resolve, fire, time, and smearing, but ignorance of these rules is common. Whoever, out of delusion, acts contrary to these rules of purity, surely attains the fate of demons and evil spirits. A person lacking in purity and faith is born among foreign peoples, or as one who does not perform sacrifices, or as a sinner, or even in the womb of animals. But by purity, one attains liberation and dwells in heaven, for the gods themselves declare that they are fond of purity. The gods always avoid what is repulsive and impure; those who act righteously perform three kinds of purity. To one devoted to Brahman, to guests, to one endowed with purity and wisdom, to one devoted to ancestors, self-controlled and compassionate—the twice-born offer oblations. Pleased by such persons, the ancestors, who increase yoga, grant the heart’s desires, for they hold sway over the three worlds. At this point, the sages addressed Sūta, praising his wisdom and saying, “O Sūta, you have described the procedure for śrāddha, as proclaimed by the sages. Its details have been thoroughly explained. Now, O most wise one, tell us what remains, as understood by the sage.” Sūta replied, “O brāhmaṇas, I will recount to you the sage’s opinion regarding śrāddha. Listen to me in detail, O highly fortunate ones. I have previously spoken of śrāddha and its proper procedure; now I will explain what remains, in due order, concerning the brāhmaṇas. Brāhmaṇas should never doubt this, for it is supremely pure. Examination is always prescribed in both divine and ancestral rites. If faults are seen in someone, or if he is avoided by the virtuous, or if one knows by association—he should be carefully avoided. A wise person should always examine an unknown brāhmaṇa at a śrāddha, for perfected beings, assuming the form of brāhmaṇas, roam this earth. Therefore, one should approach a guest who arrives, with joined palms, and honor him with water for washing the feet, anointing the feet, and food. The gods and masters of yoga, in various forms, roam this earth up to the ocean’s edge, protecting the people with righteousness.” Thus are the rules of purity and the honoring of guests and brāhmaṇas, as declared by the ancient sages.