In the sacred tradition, it is taught that the performance of ancestral rites, the observance of vows, the giving of gifts, and the worship of the gods are all acts of great importance. One must be attentive to the customs of greeting; if a greeting is offered, it should always be returned, for neglecting this is not proper. When engaging in study or ritual, one should approach with purity—having washed both feet and mouth—and always face the teacher with respect. There are certain times that hold special significance. The eighth and fourteenth days of the lunar fortnight, as well as the first days of festivals, are especially auspicious. So too is the second day of the latter half of Bhādrapada. At sunset, when a learned Brahmin enters the house, at twilight, when thunder resounds, or when unseasonal rain falls—these are all moments of heightened sanctity. The beginnings of the eras of Manus and of the gods, and the four starting points of the ages, are times when the fruits of giving are said to be inexhaustible. Other auspicious days include the third day of the bright fortnight, Bhādra, the dark thirteenth, and the bright eleventh. The bright ninth in Kārtika and the twelfth in the bright fortnight, the bright tenth in Āṣāḍha, and the seventh in Māgha’s bright fortnight, as well as the new moon of Phālguna and the eleventh day of the bright fortnight of Pauṣa, are all declared by the sages to be occasions when gifts yield inexhaustible merit. When a śrāddha is performed, when one is invited, or during the eclipses of the moon and sun, these are also times of great potency. However, during an eclipse or on an inauspicious day, one should never undertake study. Study is to be pursued by those who are dull-witted, as well as for the sake of offspring, wisdom, fame, and prosperity. But to study during forbidden times is a grave offense, likened to the slaying of Brahmins. Some, O Nārada, hold that during the conjunctions of Kuṇḍa and Golaka, and for those who are dull or similar, study is not permitted. If a Brahmin neglects the study of the Veda and instead occupies himself with other pursuits, or if he adopts proper conduct without scriptural study, then all daily, occasional, and desired rites—indeed, all Vedic acts—lose their fullness. For Vishnu himself is the embodiment of the Veda, present in the very word and scripture as remembered by the wise. Therefore, a Brahmin who studies the Veda attains all his desires and is purified. Having completed his studies and received permission, he should then accept the sacred fire. After giving his teacher the proper fee, he should enter into household life. A twice-born man should marry a maiden of good character, one who follows dharma. He must not marry a girl who has been with his teacher or elders. Nor should he wed a woman who is excessively hairy, bald, talkative, deformed, mad, or slanderous. A woman with prominent facial hair or a hunchback should also be avoided. If already married, a man should not take as a second wife a woman who is quarrelsome, erratic, or harsh in speech, nor one who is extremely dark, red-complexioned, or deceitful. He should avoid marrying a woman with labored breathing, chronic ailments, or habitual sleepiness, as well as one devoted to slander or theft. A woman who is arrogant or behaves hypocritically, like a heron, is also to be avoided. If a woman is found to be excessively bold in speech or overly partial to others, she should be completely abandoned. When considering marriage, the first suitor is to be given precedence; only in his absence may the next be considered. Of the various forms of marriage, the Gandharva, Rakshasa, and Paisacha are recognized as the eighth type. Thus are the sacred guidelines for conduct, study, and marriage, as revealed by the sages, to be followed with reverence and care.