Listen, as the ancient guidelines for purity and sacred rites are unfolded, their wisdom flowing from sage to disciple. For those who employ bows or birds in their daily tasks, purification is accomplished with clay—such is the excellent rule of cleanliness. This principle having been declared, the teaching continues, inviting attentive ears. In the morning, one should leave the house toward the southwest, proceeding a distance equal to five arrows’ length before relieving oneself. The head should be covered, and one must not touch the head with the hand at that place. The ground is to be covered with dry grass, sticks, leaves, bamboo pieces, or earthen vessels, ensuring cleanliness and respect for the earth. With water that has already been drawn and with clay at hand, one should perform this act in silence—facing north during the day and south at night. The water pot is held in the right hand, while the left hand uses three pieces of clay for cleansing. If needed, ten more pieces may be used in succession, or two more, making a total of five pieces with the hands. Afterward, the feet should be washed with clay, and the proper sipping of water performed. Then, three libations of water are to be offered in reverence to the waters, the sun, fire, wind, and again the waters. The wise always keep the water pot ready at the sacred place, washing the feet properly as prescribed, whether the act was proper or improper. With the second libation, one’s act is dedicated to the gods. If the hand is defiled during these acts, a fast of three nights is prescribed. For severe defilement, expiation is necessary. After touching a dog or an outcaste, one must perform the penance called taptakṛcchra. Touching human bones requires fasting for purification—three nights with ghee, or one night otherwise. Those who are robbers, Pulindas, Andhas, and Shabaras, or those who have drunk water at the place of excretion, or who journey to the Yugandhara mountains, or to the northern boundary of the Sindhu, or to the region called Divyantara, and all those sinful places inhabited by wicked people—by going to such impure regions, shunned by the virtuous and by Brahmins learned in the Vedas, one acquires all sin. Mental purification, fire, the passage of time, and anointment are also recognized as means of purification, yet ignorance of these rules is ever present. Whoever, out of delusion, acts contrary to these rules of purity, undoubtedly attains the fate of demons and evil spirits. One who lacks purity and faith is reborn among foreign peoples, or as one who does not perform sacrifices, or as a sinner, or even in the womb of animals. By purity, a person attains liberation and dwells in heaven, for the gods themselves have declared their fondness for purity. The gods always avoid what is repulsive and impure. Those who act righteously observe 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 their oblations. Pleased by such persons, the ancestors, who increase yoga, grant the cherished wishes of the mind—those who hold sway over the three worlds. At this point, the sages, eager for further instruction, address Sūta: “O wise one, you have described the procedure for śrāddha, the ancestral rite, as proclaimed by the sages. Its details have been explained at length; now, please tell us the remainder as understood by the sage.” Sūta replies, “O brāhmaṇas, I shall recount the sage’s opinion regarding śrāddha—listen in detail, O fortunate ones. I have already spoken of the 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 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, honoring 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 people through righteousness. After honoring the guest, one should give condiments, eatables, and fruit. By offering milk, one attains the fruit of an Agniṣṭoma sacrifice; by clarified butter, auspicious sight and the fruit of a sixteen-day rite; by honey, the fruit of an Atirātra sacrifice. He who, with faith, feeds brāhmaṇas with all desired things attains all rewards. He who honors all brāhmaṇa guests always partakes of the fruit of all sacrifices. But he who disregards a guest at a śrāddha or divine rite—the gods abandon him, just as the officiating priest abandons a worthless offering. The gods, ancestors, and Fire indeed enter those twice-born ones and partake, granting favor to the world. If not honored, these burn; if honored, they grant desires. Therefore, always honor guests, even with all your possessions. A forest-dweller, a householder, one who has come to the house, children, the weary, and an ascetic—these should always be recognized as guests. One who comes as a supplicant is a guest, and one who does not beg is also a guest. Among guests, the uninvited guest is the highest and is called a true guest. A guest is not fierce, nor mixed, nor ignorant, nor one who knows distinctions; neither are they virtuous, prosperous, a servant, nor one who follows conduct. To one who is thirsty, weary, lost, or greatly hungry, one desiring the fruit of sacrifice should respectfully give. Thus, the path of purity and the honoring of guests is revealed, leading to righteousness, fulfillment, and the favor of gods and ancestors alike.