Yājñavalkya, the wise sage, carefully delineated the duties and customs that uphold the householder’s life. He explained that among the eight traditional forms of marriage, the first four—Brāhma, Daiva, Ārṣa, and Prājāpatya—are most suitable for a Brāhmaṇa. In addition, the Gāndharva and Rākṣasa forms are also permissible for them. When a man seeks a wife, he should choose a woman from his own class, and a Kṣatriya, at the time of marriage, should take up a bow as a symbol of his order. Yājñavalkya further described the proper guardianship of a maiden: her father, paternal grandfather, brother, other kinsmen, and her mother are the rightful givers in marriage. If anyone withholds a maiden from these guardians, he incurs the grave sin equivalent to destroying an embryo, both in this world and the next. A maiden is to be given only once in marriage; if anyone takes her away unjustly, he is guilty of theft and subject to its punishment. In special circumstances, if a woman without a son is permitted by her elders, her brother-in-law may beget a son upon her, but this union must cease once conception occurs—otherwise, both are considered fallen from righteousness. Women who have lost their rights, who are defiled, or who partake only in funeral offerings are not to be shunned, for Soma, the moon god, granted them purity, and the Gandharva bestowed upon them sweet speech. Yet, Yājñavalkya warned, if a woman commits adultery, she loses her purity in this world, and in the next, she is abandoned even in the womb. He listed those women who should be avoided: one who drinks liquor, is diseased, hostile, barren, kills her offspring, or speaks unpleasantly. Where there is harmony between husband and wife, the three aims of life—dharma, artha, and kāma—flourish. In such a household, one attains fame and happiness, rejoicing together with Uma, the divine consort. For women, the highest duty is to act according to their husband’s word. A celibate student should avoid festivals and distractions from the very beginning of his training. When the time comes to beget a son, he should ensure the child is marked by auspicious signs and is free from disease. A man devoted to his own wife is enjoined to always protect women, and women should be honored by their relatives with ornaments, clothing, and food. Reverence should always be offered at the feet of one’s mother-in-law and father-in-law. When a woman is sent out by her husband, she should avoid laughter and not enter another man’s house. In old age, a son serves as a protector; if there is no son, then other relatives fulfill that role. In all matters of duty, the eldest should be appointed, never the youngest. One should marry a wife according to the prescribed rites and quickly kindle the sacred fire to uphold household duties. Thus concluded the ninety-fifth chapter, “The Decision on Household Duties as Declared by Yājñavalkya,” in the Ācārakāṇḍa of the Śrī Garuḍa Purāṇa. Continuing, the sage declared the supreme rule regarding mixed castes and the duties of householders. A child born of a Śūdra woman is called an Ambaṣṭha, and if the mother is a Niṣāda, the child is a Parvata. If a Vaiśya father has a child with a Śūdra mother, the child is called a Karaṇa. A Caṇḍāla is born from a Śūdra and is despised by all castes. There are also cases where a Vaiśya woman, not united with a Śūdra, bears a son. Children born in the usual order are considered pure; those born in the reverse are impure. In cases of reversed unions, equality is maintained from higher to lower, as before. Except at the time of giving, the sacred Vedic fire should be maintained in the Śrauta and Vaitānika rites. Each morning, one should brush the teeth and perform worship at dawn. The meanings of the Vedas and other scriptures should be studied diligently. After bathing, one should satisfy and worship the gods and ancestors. To fulfill recitation and sacrificial duties, spiritual knowledge should be recited. The great sacrifices are to be offered for all beings: ancestors, gods, sages, and humans. Food should be offered on the ground for dogs, outcastes, and birds. Daily study of the Veda is essential, and one should never cook food for oneself alone. Only after feeding guests and servants should the husband and wife partake of their meal together. Thus, Yājñavalkya laid out the path of righteous living for householders, ensuring that each duty, from marriage to daily worship, sustains harmony, virtue, and the well-being of all.