In the sacred tradition, it is said that one should begin the day with reverence, offering water with joined palms to Gāyatrī and Sāvitrī, thus honoring these divine powers at dawn. When the morning rites are complete, and after having received the blessings and permission of Brahmā, Śiva, and Hari, one should depart from the place of worship, filled with humility and respect. After the morning rituals, it is right to turn to other prescribed duties. O divine sage, both the forest-dweller and the ascetic are enjoined to bathe and perform acts of purification, maintaining the sanctity of their bodies and minds. Then, with darbha grass in hand, the Brahma-yajña should be performed, as this is a vital offering to the Divine. These acts of devotion and duty are to be observed even during the first watch of the night, always in the proper sequence. But know this: anyone who abandons these sacred duties is to be considered a heretic, cast away from the path of dharma. Such a person is to be shunned, for he is deemed a great sinner, destined for terrible hells that endure as long as the sun, moon, and stars shine in the heavens. Hospitality, too, is a sacred duty. A guest must be honored with food and appropriate offerings, for to welcome a guest is to honor Viṣṇu Himself. One should provide water, cooked food, roots, fruits, or whatever is available from the household, always with generosity and respect. By giving to a worthy person, one sheds one's own sins and departs with merit, for the wise declare that every day, Brāhmaṇas and ancestors should be satisfied with food and drink. Thus, the five daily sacrifices must never be neglected. The king and the offering to Brahman are counted among these five sacred acts. Even if wealth is lacking, the vessel containing food meant for the twice-born should never be abandoned. Food that has been vomited after eating is regarded by the wise as impure as liquor; likewise, salt taken directly and beef are considered unclean. In the presence of a Brāhmaṇa, one should maintain silence, for to make a sound is to invite suffering in hell. Before eating, one should sip water, recognizing it as the immortal covering, and only after offering the initial oblations and sipping water should food be taken. Even at night, according to one's means, bed, seat, and food should be offered to the guest. If ever proper conduct is abandoned, expiation becomes necessary. At the right time, a householder should entrust his wife to the care of his sons and retire to the forest, either alone or with his wife. There, he should sleep on the ground, practice celibacy, and remain steadfast in the five daily sacrifices, filled with compassion for all beings and devoted solely to Nārāyaṇa. The forest-dweller should eat only eight morsels of food, never taking meals at night, and should abstain from sexual activity, sleep, and laziness. He should undertake austerities such as the Chandrayana and similar practices. When detachment toward all worldly objects arises in his mind, he should engage in the study of Vedānta, remaining peaceful, self-controlled, and a master of his senses. He should cultivate tranquility, becoming free from desire and anger, treating enemy and friend, honor and dishonor, with equal mind. Living always by alms, he must not accept food from a single household, and should seek alms only where there is no dispute or conflict. Constantly reciting the Pranava, he remains self-controlled and ever vigilant. For such a one, no expiation is necessary, even if thousands of atonements are prescribed. But the one who fails in these duties is to be regarded as equal to a Chandāla, condemned by caste and stage of life. The true ascetic, however, is free from duality and possessiveness, peaceful, beyond illusion, and without envy, ever established in the highest state.