In the sacred tradition, the conduct of a student toward the teacher is described with utmost care and reverence. If the teacher dismisses the student, he must refrain from offering salutations to his own teachers. Even if he is forbidden or corrected, or taught what is beneficial, he should never act unrighteously. Within the teacher’s household, among his sons, wives, and relatives, special respect is prescribed. If the teacher’s son instructs the student, he must be honored just as one would honor the teacher himself. However, the student should not perform the washing of the teacher’s son’s feet. When encountering those of different castes, the student must greet them respectfully, rising and offering salutations. The student should not undertake tasks for the teacher’s wife, nor arrange her hair. Instead, he should show reverence by touching the ground and humbly declaring, “I am your servant.” In all dealings with the teacher’s wives, the student must remember the conduct of virtuous people, honoring all of them equally, just as he would honor the teacher’s own wife. Upon returning from a journey, the student should respectfully greet women who are related by marriage, behaving toward them as he would toward his own mother, recognizing that the mother holds a place of greater honor. The teacher’s role is to impart the Veda, the law, and the limbs of the Purāṇa daily. By dwelling with the teacher, the student’s sins are removed. If the teacher is able to provide food, wealth, and the promise of heaven, he may instruct up to ten students according to righteousness. Among these, the gift of knowledge is reserved for Brahmins; for others, as previously described. The teacher guides his students gently, saying, “Study, please,” and “Let there be a pause,” thus leading them through their lessons. After purifying himself with three breaths, the student becomes worthy to utter the sacred syllable ‘Om.’ Each day, he should begin his study with a gesture of reverence to Brahman. Daily study is essential; without it, one falls away from the state of a Brahmin. The teacher and students mutually please and satisfy each other, remaining content in their desires. The teacher honors them daily with offerings of clarified butter during common recitation, and he satisfies the gods with meat offerings, reciting the limbs of dharma and the ancient texts. It is prescribed that one should recite the Gayatri mantra, especially when entering the forest with focused mind. Indeed, the constant repetition of Gayatri is known as the sacrifice of recitation. On one side stand the four Vedas; on the other, the Gayatri alone. Afterward, one should recite the Savitri mantra with single-mindedness and faith. The three great Vyahritis—sattva, rajas, and tamas—are remembered in order, and these remove all inauspiciousness. This mantra is regarded as the great yoga, the essence of all essences. When the student understands its meaning, he attains the highest state. There is no recitation higher than the Gayatri; knowing this, one attains liberation. The ceremony of Vedic study is remembered in the months of Ashadha or Proshthapada. The student should study in a pure place, with concentrated mind. Alternatively, study may begin in the bright fortnight of Magha, on the morning of the first day. During the dark fortnight, he should study the limbs of the Vedas, the ancient texts, and the Manusmriti. Teaching and diligent practice should continue even while studying. However, Prajapati declared that certain times are unsuitable for study. Study is prohibited during the wrong season and when clouds are seen; these are considered improper times for learning, even if the season is not right. Thus, the conduct of the student, his reverence toward the teacher and the teacher’s household, the daily practice of study and recitation, and the observance of proper times are all carefully prescribed, guiding one toward righteousness and liberation.