One whose sacred Sāvitrī mantra is lost becomes an outcaste, unless they perform the Vrātyastoma sacrifice to regain their status. Thus, it is clear that Brāhmaṇas, Kṣatriyas, and Vaiśyas are recognized as the twice-born, those who undergo the sacred thread ceremony. For these twice-born, the Veda alone stands as the supreme path to the highest good. A twice-born who studies the Ṛgveda daily is regarded as one who offers honey and ghee to the ancestors. Indeed, he ought each day to satisfy both ancestors and the gods with offerings of ghee and nectar. Furthermore, whoever studies the histories and sciences daily, to the best of his ability, finds his ancestors pleased, and they bestow upon him all auspicious rewards he may desire. For the twice-born, giving land in charity, performing austerities, or reciting the Veda all lead to the fruits of virtue. If he lacks a son, then, through his wife or through the sacred fire, he attains the world of Brahma and is not born again in this world. Thus concludes the chapter on the duties of castes as declared by Yājñavalkya. 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 ideal wife should be healthy, have brothers, and not belong to the same paternal or maternal lineage as the husband. She should hail from a renowned family, distinguished by ten generations of learned and noble ancestors. Regarding the marriage of twice-born men with women of the Śūdra class, there are three, two, and one wives allowed, respectively, for Brāhmaṇas, Kṣatriyas, and Vaiśyas. The Brāhma marriage is when, after inviting the bride, she is given to the groom, adorned as best as the family can. The Daiva marriage is when the bride is given to a priest officiating at a sacrifice; the Ārṣa marriage is marked by the acceptance of a pair of cows. There is also the marriage in which the bride is given to a suitor who will practice righteousness with her. The Āsura marriage is by accepting wealth, and the Gāndharva marriage is by mutual agreement. Of these forms, the first four, as well as the Gāndharva and Rākṣasa types, are prescribed for Brāhmaṇas. A Brāhmaṇa should take the hand of a woman of his own class, while a Kṣatriya may do so with a bow in hand. The right to give the bride belongs to the father, paternal grandfather, brother, kinsman, and likewise the mother. Whoever gives her away without their consent incurs the sin of destroying an embryo, both in this world and the next. A maiden is to be given only once; whoever takes her away without proper rites is liable to the punishment for theft. If a woman is without a son and her elders permit it, her brother-in-law may beget a son upon her, but this should be done only until conception; otherwise, both become fallen. A woman who has been deprived of her rights, defiled, or who partakes only of the funeral offering—Soma granted them purity, and the Gandharva gave them sweet speech. Yet, through adultery, a woman loses purity in this world, and in the womb, it leads to abandonment. A woman who drinks liquor, is diseased, hostile, barren, kills her offspring, or speaks unpleasantly is to be avoided. Where there is harmony between husband and wife, the three aims of life—dharma, artha, and kāma—flourish. In such a home, one attains fame and rejoices together with Uma. The highest duty for women is to act according to the word of their husband. A celibate student should avoid festivals and similar distractions from the very beginning. One should beget only a son who is marked by auspicious signs and is free from disease. A man devoted to his own wife should always protect women. Women ought to be honored by their relatives with ornaments, clothing, and food. One should always show reverence at the feet of one’s mother-in-law and father-in-law. Finally, a woman sent on an errand by her husband should avoid laughter and refrain from entering another man’s house.