After relieving himself, the seeker rises and carefully cleanses himself with water drawn and mingled with earth. He then seats himself, facing east, with his knees together, choosing a spot that is pure and clean. Mindful of sacred gestures, he touches the bases and tips of his little finger, ring finger, and thumb. With reverence, he sips water three times, wipes his mouth twice, and touches the bodily orifices with water as prescribed. He follows this by touching his heart, throat, palate, and navel in proper order, according to the custom of his caste. Bathing is performed with mantras dedicated to the deities of water, invoking purification and control of the breath. He recites the Gāyatrī mantra together with the vyāhṛtis, bowing his head in humility. After restraining his breath and sprinkling himself, he recites the three Ṛks addressed to the deity. In this manner, he stands for the sandhyā at dawn, before the sun has risen. Having thus purified himself, he approaches his elders with respect, greeting them by name and saying, "I am so-and-so." When called upon, he recites and reports all matters faithfully to his teacher. He adorns himself with the staff, the deer skin, the sacred thread, and the girdle, observing the proper meter at the beginning, middle, and end of his recitations. After performing the fire ritual, he eats his food with humility, only after obtaining his teacher’s permission. While observing celibacy, he does not partake of more than one meal a day, except in times of distress. He avoids honey, meat, and cooked food, among other forbidden items. Upon initiation, the teacher bestows upon him the sacred thread, thus marking his new status. He continues to honor his elders as before, remembering that above all, the mother is the most venerable. Some authorities say the defining moment is the taking of the sacred thread, while others point to the cutting of the hair in the sixteenth year. The prescribed time for initiation varies for Brāhmaṇas, Kṣatriyas, and Vaiśyas. If one loses his Sāvitrī, he is considered an outcaste unless he performs the Vrātyastoma sacrifice. Thus, Brāhmaṇas, Kṣatriyas, and Vaiśyas are known as the twice-born, and for them, the Veda alone is the supreme means to the highest good. The one who studies the Ṛks daily makes offerings to the ancestors with honey and ghee, satisfying both ancestors and gods with these daily acts. Whoever studies the histories and sciences each day, according to his capacity, receives all auspicious rewards from satisfied ancestors. A twice-born who gives land, performs austerity, or recites the Veda partakes of the fruits of those actions. Even if he lacks a son, through his wife or the sacred fire, he attains the world of Brahma and is not born again. Thus concludes the ninety-fourth chapter, entitled "An Inquiry into the Duties of Castes as Declared by Yājñavalkya," in the Conduct Section of the First Part of the Śrī Garuḍa Mahāpurāṇa. Now, let the sages devoted to vows hear the duties of the householder. Once the stage of studentship is complete, one should marry a woman of good qualities. She should be healthy, have brothers, and not be from the same paternal or maternal lineage. Her family should be renowned, with ten generations of learned and noble ancestors. Regarding the marriage of twice-born men with women of the Śūdra class, the number of such wives permitted is three, two, and one, respectively, according to the class. The Brāhma marriage is when, after proper invitation, the bride is given, adorned as one is able. The Daiva marriage is when she is given to a priest officiating at a sacrifice; the Ārṣa marriage is when a pair of cows is accepted in exchange. Another form is when the bride is given to a suitor who will practice righteousness with her. The Āsura marriage is by accepting wealth, while the Gāndharva marriage is by mutual agreement between the couple.