When a person comes into contact with human bones, the scriptures prescribe fasting as a means of purification. If one wishes to be purified more swiftly, fasting with ghee for three nights is advised; otherwise, a single night of fasting is sufficient. There are certain people—robbers, Pulindas, Andhas, and Shabaras—who, after drinking water at places of excretion or venturing to the Yugandhara mountains, or even traveling to the northern boundary of the Sindhu river and the region known as Divyantara, or to other places inhabited by wicked people, accumulate sin. These are places shunned by the virtuous and by Brahmins learned in the Vedas, for such impure regions are believed to be sources of great sin. Purification, however, is not limited to physical acts. Mental purification, the transformative power of fire, the passage of time, and the act of smearing substances are all recognized as means of becoming pure. Yet, ignorance of these rules is common. If anyone, out of delusion, acts in ways contrary to these principles of purity, they are said to attain the fate of demons and evil spirits. A person who lacks both purity and faith is reborn among foreign peoples, or perhaps as one who does not perform sacrifices, or as a sinful being, or even in the womb of animals. By contrast, purity leads a man to liberation and to dwell in heaven, for the gods themselves have declared their fondness for purity. The gods always shun what is repulsive and impure; those who act righteously practice three forms of purity. To those devoted to Brahman, to guests, to the pure and wise, to those who honor ancestors, practice self-control, and show compassion—the twice-born offer oblations. Pleased by such individuals, the ancestors, who foster yoga, grant the wishes of the mind and preside over the three worlds. At this point, the sages, eager for deeper understanding, address Sūta, praising his wisdom. "O Sūta, you are truly wise! You have described the procedure for śrāddha, the sacred rite for honoring ancestors, as proclaimed by the sages. Its details have been explained at length. Now, O most wise one, please tell us what remains, as understood by the sage." Sūta replies, "O brāhmaṇas, listen as I recount the sage's opinion regarding śrāddha in detail. I have already spoken of śrāddha and its proper procedure; now I will explain what remains concerning the brāhmaṇas, in due order. Brāhmaṇas should never doubt these teachings, for they are supremely pure. Careful examination is always prescribed in both divine and ancestral rites. If faults are observed in someone, or if he is avoided by the virtuous, or if one knows by association that he is not worthy, he should be carefully avoided." He continues, "A wise person should always examine an unknown brāhmaṇa at a śrāddha, for perfected beings can assume the form of brāhmaṇas and roam the earth. Therefore, when a guest arrives, one should approach with joined palms and honor him with water for washing the feet, anointing the feet, and with food. The gods and masters of yoga, in various forms, roam the earth up to its very oceanic edges, protecting people through righteousness." "After honoring the guest, one should offer condiments, food, and fruit. By offering milk, one gains the merit of an Agniṣṭoma sacrifice; by clarified butter, the 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; honoring brāhmaṇa guests always brings the fruit of all sacrifices. But if a guest at a śrāddha or divine rite is disregarded, the gods abandon the host, just as a priest abandons a worthless offering." "The gods, the ancestors, and Fire themselves enter those twice-born ones and accept the offering, bestowing their favor upon the world. If not honored, they bring ruin; if honored, they grant desires. Thus, one should always honor guests, even with all one's possessions." Sūta further explains, "A forest-dweller, a householder, a visitor, children, the weary, and an ascetic—these should always be regarded as guests. One who comes as a supplicant is a guest, and even one who does not beg is a guest; among all, the uninvited guest is considered the highest and is called the true guest. A guest is neither fierce, nor mixed, nor ignorant, nor one who knows distinctions; neither are they necessarily virtuous, prosperous, a servant, or even one who follows all proper conduct." "To any who are thirsty, weary, lost, or greatly hungry, one seeking the fruits of sacrifice should offer gifts with respect. After ascending the Bhrigu heights, visiting the sacred Sarasvati, and the holy Ganga, as well as the rivers that flow from the Himalayas and other rivers honored by sages, along with sacred lakes and fords and the nine-flowing rivers—one is freed from sins and honored in heaven." Sūta then describes the rules concerning impurity: "Ten nights of impurity are prescribed after a death or birth, especially for a Brahmin; twelve nights for a Kshatriya; half a month for a Vaishya; and a Shudra is purified after a month. For all castes, impurity due to a woman who fetches water is removed in three nights, as is the case for a woman in childbirth and for those who handle corpses or dogs. Touching the naked or those who carry the dead also brings impurity, but after bathing with clothes and twelve applications of clay, one is purified." "This same purification applies after sexual union, with nine applications of clay. After washing the hands with clay, a man should perform the rite of purification. After washing hands with water, bathing with clay, and applying clay to the private parts twice, the wise should again use clay. Thus, the rule of purification is always observed among all castes: three applications of clay for washing hands and feet. This is the rule of purification in the forest. Now, regarding village practice: three applications of clay to the feet, and likewise three to the hands." Thus, the sacred instructions on purity, hospitality, and the honoring of guests and ancestors are laid out, guiding all towards righteousness, purity, and the favor of the gods and ancestors.