The venerable sages, steadfast in their vows, gathered to hear the sacred teachings on the duties of a householder. It was declared that, upon completing the discipline of studentship, a man should take a wife of noble qualities. Such a woman ought to be healthy, blessed with brothers, and unrelated to him by either paternal or maternal lineage. She should hail from a family renowned for ten generations of learning and virtue. Regarding marriage customs, it was explained that, while certain allowances exist for men of the twice-born classes to marry women from the Śūdra class, the number of wives permitted—three, two, or one—varies according to each class. The Brāhma marriage is esteemed highest, where the bride is given to the groom, adorned as circumstances allow, after due invitation. In the Daiva marriage, the bride is given to a priest officiating at a sacrifice, while the Ārṣa marriage involves the acceptance of a pair of cows in exchange. There is also the marriage where the bride is given to a suitor who will lead a righteous life with her. The Āsura marriage is marked by the acceptance of wealth, and the Gāndharva marriage is by mutual consent between the couple. Of these forms, the first four are especially prescribed for Brāhmaṇas, though the Gāndharva and Rākṣasa types are also recognized. A Brāhmaṇa should take the hand of a woman from his own class, while a Kṣatriya, in his marriage, should take up a bow as part of the ritual. The duty of giving the bride falls upon the father, paternal grandfather, brother, kinsman, and mother; anyone who withholds her from these rightful givers incurs grave sin, likened to the destruction of an embryo, affecting both this world and the next. A maiden is to be given in marriage only once; if anyone takes her away unlawfully, it is considered theft and is punishable as such. In the case of a woman without a son, if her elders permit, her brother-in-law may beget a son upon her, but only until conception occurs—otherwise, both fall from righteousness. Women who have been deprived of their rights, defiled, or who subsist only on funeral offerings, were granted purity by Soma and sweet speech by the Gandharva. Yet, through adultery, purity is lost in this world, and in the womb, such impurity leads to abandonment. Certain women are to be avoided: those who drink liquor, suffer from disease, are hostile, barren, kill their offspring, or speak unpleasantly. Where harmony reigns between husband and wife, the three aims of life—dharma, artha, and kāma—flourish, and there, fame is attained and joy is shared, just as with Uma. For women, obedience to their husbands is declared the highest duty. The celibate student, meanwhile, should avoid festivals and distractions from the very beginning. When begetting a son, one should ensure he is marked by auspicious signs and free from disease. A man devoted to his wife must always protect women, and women should be honored by their relatives with ornaments, clothing, and food. Reverence must always be shown to one’s mother-in-law and father-in-law. A woman sent on an errand by her husband should avoid laughter and refrain from entering another’s house. In old age, a son is the protector; if there is no son, then relatives assume this duty. In all matters of duty, the eldest should be appointed, never the youngest. A wife should be taken according to the prescribed rites, and the sacred fire should be kindled without delay. Thus concludes the ninety-fifth chapter, “The Decision on Household Duties as Declared by Yājñavalkya,” found in the Ācārakāṇḍa of the first section of the great Purāṇa known as Śrī Garuḍa. The teachings continued, revealing the supreme rules concerning mixed castes and householders’ duties. It was taught that one born of a Śūdra woman is called an Ambaṣṭha, or, if the mother is a Niṣāda, a Parvata. A Karaṇa is born from a Vaiśya father and a Śūdra mother, as tradition remembers. A Caṇḍāla is born from a Śūdra and is looked down upon by all castes. If a Vaiśya woman, not joined with a Śūdra, bears a son, the distinction is made between those born in reverse and regular orders: the former are deemed impure, the latter pure. Thus, the sages received the teachings on the duties and rules that sustain the order and righteousness of household life.