Having ascended the sacred heights of Bhrigu, the traveler journeyed to the holy Sarasvati, and then onward to the divine river Ganga. Along the way, he visited the rivers that arise from the mighty Himalayas, and those honored by sages, as well as the sacred lakes and fords, and the renowned nine-flowing rivers. By going to these holy places, a person becomes freed from sins and is forever honored in heaven. When death or birth occurs, ten nights of impurity are prescribed. For a Brahmin, this impurity lasts ten nights; for a Kshatriya, twelve nights; for a Vaishya, half a month; and for a Shudra, purification is achieved after a full month. For all castes, if impurity arises from a woman who fetches water, it is removed after three nights. The same applies for a woman in childbirth, or for one who handles 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 purification is also required after sexual union, but with nine applications of clay. After washing the hands with clay, a man should perform the rite of purification. After washing the hands with water, bathing again with clay, and applying clay to the private parts twice, the wise should use clay once more. Thus, the rule of purification is always observed among all castes: one should apply clay three times when washing hands and feet. This is the rule of purification in the forest. In the village, the practice is to apply clay three times to the feet and three times to the hands. If defilement occurs, fifteen applications of clay are prescribed for the hands and other limbs; if the exact place is not known, one should use clay and finish with water. If someone covers the neck or head, or walks in the street with soiled feet and does not cleanse them—even after rinsing the mouth—he remains impure. After rinsing a vessel and setting it aside, one should sip water and perform sprinkling again; the same applies for any other substance. Sprinkling should also be done for flowers and grasses, as well as for offerings. For items brought from elsewhere, after placing them down, one should sprinkle them again. Whatever has been sprinkled should be taken up during a śrāddha or for the gods, and again; on the altar, it should be taken up from the north and discarded to the south. If there is interruption or reversal in rites for the gods or ancestors, one should trace the southern altar with the right hand. With both hands, one should perform auspicious acts for the gods and ancestors, as well as after disturbed sleep, or after urination or defecation. After spitting, after eating, after putting on upper garments, upon touching leftovers, and after washing the feet, one should act accordingly. After discarding water, after speaking harshly, when impure or in doubt, and whenever the topknot is untied, the same purification should be followed. If, out of confusion, one sips water without the sacred thread, or upon touching the lips or teeth, or seeing those who dwell at the end of the village, one should act accordingly. Upon touching the teeth with the tongue, or when something is stuck to the teeth, or making sound with the fingers, or bowing down and looking up, purification must be observed. Whoever, out of confusion, remains in a state of impurity should sit in a clean place, bowing and facing east or north. After washing feet and hands, one should touch the knees with the hands, and with a clear mind, sip water three times, being attentive and composed. One should wash twice, then sprinkle water once; then cleanse the orifices, head, body, hands, and feet in the same manner. If there is any doubt about the sprinkling, it should be repeated. Thus, the sipping of water, study of the Vedas, sacrifices, and austerities become effective. Charity and celibacy likewise bear fruit, but if someone, out of confusion or disbelief, performs a rite without sipping water, it is in vain. His acts become fruitless—there is no doubt. Only those performed with purity of speech and mind, without fault or reproach, are effective. These acts should be known as pure; the opposite is impure. A Brahmin should never say, "I am hungry, I have nothing." If someone gives to him respectfully, that is called a sacrifice. But food not sprinkled with water, or food begged by one of poor conduct, is not considered a sacrifice. One should always feed at a śrāddha a person of steady character and modesty. Whoever gives to the unworthy at the end is a slayer of Brahmins and of evil nature. Even after passing through a hundred births, a man does not become free from sin who feeds Brahmins in an improper line or with a mixed group. Whether appointed or not, one who arranges the line for food incurs sin; he is quickly seized by evil, and his accumulated merit from sacrifices and charity is destroyed. But among all Brahmins, the foremost at a festival is he who recites the Vedas along with the Itihasas and the fifth Veda. Immediately after him, the knowledgeable should appoint the one who knows three Vedas; after him, the one who knows two Vedas; next, one who knows one Veda; then one who studies logic; and after that, others in order. Those who purify the line include all previously mentioned, in their proper order: the one versed in the six limbs, the disciplined, the yogi, the one skilled in all rituals, and the wandering mendicant—these five are purifiers of the line. Anyone who has mastered even one of the eighteen branches of knowledge is also a purifier. All those who conduct themselves properly are purifiers of the line: the one who knows the three Naciketas fires, the one who knows the three Vedas, and the twice-born who recites the Dharmas. The Brahmin who has mastered the Barhaspatya Shastra is also a purifier. Indeed, all these Brahmins are declared purifiers of the line. If a twice-born, invited to a śrāddha, has intercourse with a woman, his ancestors remain in his semen for that month.