When a student is called upon by his teacher, he should respectfully recite and report everything that has been taught to him. He should be properly attired, wearing the staff, the deer skin, the sacred thread, and the girdle, marking his commitment to the life of learning and discipline. Throughout his studies—at the beginning, the middle, and the end—he must carefully observe the proper meter, ensuring the tradition is maintained with precision. He is to perform the fire ritual before taking his meal, and only then, with humility and after obtaining the teacher’s permission, should he eat. While observing the vow of celibacy, he must not eat more than a single meal a day, except in times of distress. Certain foods are to be avoided: honey, meat, and cooked foods, among others, are not to be consumed during this period. After the initiation ceremony, the teacher bestows upon the student the sacred thread, thus marking his formal designation as a student. The reverence due to elders remains as before, but among all, the mother is to be regarded as the most venerable. There is some difference of opinion regarding the proper time for this initiation: some authorities say it is at the taking of the sacred thread, while others say it is at the cutting of the hair in the sixteenth year. The prescribed age for initiation also varies for Brāhmaṇas, Kṣatriyas, and Vaiśyas. If a person loses his Sāvitrī mantra and does not perform the Vrātyastoma sacrifice, he is considered an outcaste. Thus, Brāhmaṇas, Kṣatriyas, and Vaiśyas are known as the twice-born, and for these twice-born, the Veda alone is the supreme means to attain the highest good. He who daily studies the Ṛg Veda offers to his ancestors with honey and ghee, and should strive to satisfy both ancestors and gods each day with offerings of ghee and nectar. Whoever studies the histories and sciences daily, according to his capacity, ensures that his ancestors, being pleased, bestow upon him all auspicious rewards and fulfill his desires. A twice-born who gives land, performs austerities, or recites the Veda partakes of the fruits of those actions. Even if he has no son, by means of his wife or through the sacred fire, he attains the world of Brahma and is not reborn here. Thus concludes the ninety-fourth chapter, entitled "An Inquiry into the Duties of Castes as Declared by Yājñavalkya," from the Conduct Section of the First Part of the Śrī Garuḍa Mahāpurāṇa. Now, let the sages devoted to vows listen to the duties of a householder. After completing the stage of studentship, one should marry a woman of good qualities. The bride should be healthy, have brothers, and not belong to the same paternal or maternal lineage as the groom. She should come from a renowned family, with ten generations of learned and noble ancestors. Regarding the marriage of twice-born men to women of the Śūdra class, the number of wives allowed is three, two, and one, respectively, according to the order of the classes. The Brāhma marriage is when, after being invited, the bride is given to the groom, adorned according to the family’s ability. The Daiva marriage is when the bride is given to a priest officiating at a sacrifice; the Ārṣa marriage is when a pair of cows is accepted in exchange. In another form, the bride is given to a suitor who will live righteously with her. The Āsura marriage is conducted by accepting wealth, while the Gāndharva marriage is based on mutual agreement between the bride and groom. Of these forms, the first four, as well as the Gāndharva and Rākṣasa marriages, are suitable for a Brāhmaṇa. In the wedding ritual, the Brāhmaṇa should take the hand of a woman of his own class, while the Kṣatriya should take a bow as a symbol. The right to give a maiden in marriage lies with the father, paternal grandfather, brother, kinsman, and the mother. If any of these withhold the bride from a suitable match, they incur the sin of killing an embryo, both in this world and the next. A maiden may be given in marriage only once; anyone who takes her away unlawfully becomes liable to punishment as a thief. If a woman without a son is permitted by her elders, her brother-in-law may beget a son upon her, but only until conception; if the relationship continues beyond that, both become fallen. A woman who has been deprived of her rights, defiled, or who partakes only of the funeral offering receives purity from Soma and sweet speech from the Gandharva. However, through adultery, a woman’s purity is lost in this world and, in the womb, such impurity leads to abandonment.