In the sacred discourse, the sages speak with clarity about the auspicious times for giving, when gifts bear inexhaustible fruit. They declare that the ninth day of the bright fortnight in Kārtika, the twelfth day of the same bright half, the tenth day of the bright fortnight in Āṣāḍha, and the seventh day in Māgha's bright fortnight are all occasions of great merit. Likewise, the new moon day of Phālguna and the eleventh day of the bright fortnight in Pauṣa are celebrated as sacred opportunities for charity. On these days, gifts given are said to yield results that never diminish. Further, the sages extol the merit of giving during a śrāddha when one is invited, and during the eclipses of the moon and sun. Yet, they caution that during such eclipses, or on inauspicious days, study should never be undertaken at any time. Study, they say, is to be pursued for the sake of those who struggle to learn, or for the sake of offspring, wisdom, fame, and prosperity. But if one studies during forbidden times, he is to be regarded as one who has committed the most grievous sin, akin to slaying a Brahmin. O Nārada, some authorities add that during the conjunctions of Kuṇḍa and Golaka, as well as for those who are dull-witted or similar, study is not permitted. However, a Brahmin who neglects the study of the Veda and busies himself elsewhere, even if he follows proper conduct, does not attain the highest merit. For all daily, occasional, and desired rites, and every other Vedic act, are rooted in the Veda. Indeed, Vishnu Himself is the very embodiment of the word and the Veda, present and remembered in all these acts. Therefore, the Brahmin who devotes himself to Vedic study attains all his wishes and is purified. When the time comes and he has been permitted, the student should accept the sacred fire. Having completed his studies and offered his teacher the proper fee, he should enter the householder’s life. A twice-born should marry a maiden of good character, one who follows the path of dharma. He must not wed a girl who has been with his teacher or with elders. Wisdom dictates that one should not marry a woman who is excessively hairy, bald, or overly talkative; nor one who is deformed, mad, or given to slander. He must avoid a woman with prominent facial hair, or one who is hunchbacked. If already married, he should not take as wife a woman who is quarrelsome, erratic, or harsh of speech, nor one who is extremely dark, red-complexioned, or deceitful. He must avoid a woman who suffers from labored breathing or similar ailments, or who is habitually sleepy. Likewise, he should not marry one who is devoted to slander or who is a thief, nor one who is arrogant or hypocritically pious. If he recognizes a woman who is excessively bold in speech, or one who shows undue partiality to others, he should entirely avoid her. In matters of marriage, the earlier suitor is to be considered first; if he is absent, then the next in order. Among the types of marriage, the Gandharva, Rakshasa, and Paisacha are counted as the eighth kind, while some Brahmins also recognize the Daiva and Arsha marriages. In the absence of the earlier, more preferred types, the wise may perform the later ones. On the day of marriage or sacred rites, the man should adorn himself with golden earrings and two clean garments. He should carry a bamboo staff and a water-pot filled with water. He ought to wear a garland of flowers, be fragrant, and present himself in a pleasing manner. He should refrain from eating food from others and from engaging in slander. He must not scratch his head with both hands together. In the performance of acts such as worship of the gods, sipping water, bathing, vows, and funeral rites, he should observe proper conduct. He must avoid riding in a defective vehicle and abstain from fruitless arguments. And, ever mindful, a twice-born should not pass to the left of a cow, a plough, fire, or a mountain. Thus, through observance of these sacred instructions, one walks the path of righteousness and fulfills the duties laid down by the wise.