If a person does not follow the prescribed duties, he is to be regarded as fallen, excluded from all sacred obligations. Now, listen carefully as I explain the general duties that are to be observed. One should sustain himself by seeking alms, and it is also his duty to teach others. He must study the Vedas diligently and accept gifts only from worthy individuals. His actions should always be directed toward the welfare of all beings, and his words should be gentle and kind. He must refrain from speaking ill of anyone and remain devoted to the worship of Viṣṇu. In addition to Vedic study, he should honor the gods through sacrificial offerings. He is to punish the wicked and protect the virtuous, upholding righteousness in society. The study of the Vedas is prescribed not only for Brāhmaṇas but also for Vaiśyas. The Vaiśya may earn his livelihood through trade, crafts, or handiwork, always acting with devotion towards Brāhmaṇas, Kṣatriyas, and fellow Vaiśyas. Seeking the welfare of all, fostering auspiciousness, and speaking kindly—these virtues, the sages declare, are common duties for all castes. O twice-born one, in times of distress, a Brāhmaṇa may adopt the conduct of a Kṣatriya, but even in the greatest hardship, he must never take up the occupation of a Śūdra. Among Brāhmaṇas, Kṣatriyas, and Vaiśyas, there are four stages of life: the student, the householder, the forest-dweller, and the mendicant. O foremost among Brāhmaṇas, Viṣṇu is pleased with one whose mind delights in performing his duties selflessly. Such a person attains the supreme state—a state from which there is no return. Listen now, O best of sages, with an attentive mind, as I continue. One who abandons these duties is known as a heretic, excluded from all religious rites. For women, the prescribed rites are to be performed without mantras, but always at the proper time and according to the established rules. These rites should be carried out in the sixth, seventh, or even the eighth year. It is also proper to perform the Nandi Shraddha, preceded by the recitation of auspicious words. However, if someone performs this rite with food alone, disregarding the proper procedure, he becomes equal to a Chandala, an outcaste. The naming ceremony should be performed at the end of the period of impurity, following the prescribed rules. O best of Brahmins, one should never give a name containing harsh or inauspicious syllables. The naming should be performed in the seventh or eighth month, according to the methods laid out in the Gṛhya texts. There are other rites to be observed: the shaving of the feet must be performed, and for the tonsure, half the hair should be arranged. Up to the completion of sixteen years, a secondary period is permitted for these rites; some wise ones allow up to twenty-two years, and the learned extend it to twenty-four years. If the Savitri (Gayatri) mantra is lost—that is, if the proper time has lapsed—it should never be recited then. Having performed the two Santapana penances, one may then carry out the rite. For a Brahmin, the sacred grass girdle is prescribed; for a Kshatriya, a bowstring. The Brahmin should wear the skin of the black antelope, while the Kshatriya wears the skin of the Ruru deer. The wood of the palāśa tree is prescribed for the Brahmin, and udumbara wood for the king. The Brahmin should keep his hair, while the king marks his forehead. Garments, too, are to be worn across the chest by Brāhmaṇas and others, each according to their order. Finally, a twice-born, having undergone initiation, should devote himself to serving his teacher with utmost dedication, O Brāhmaṇa. Thus are the duties and rites to be observed, ensuring the welfare of all and the favor of the divine.