In the sacred tradition, it is taught that all who follow their prescribed duties—whether as a householder, a celibate student, a forest-dweller, or a mendicant—can attain the highest state. Anyone who properly observes dharma within any of these stages of life, free from desire and hatred, is honored in the next world. At the crossroads of life, the ladder to Brahman is established, and by relying upon this ladder, one is honored in the realm of Brahma. For the celibate student, it is advised that he spend a quarter of his life with the teacher or the teacher’s son, cultivating skill in righteousness and wealth, and never harboring envy. Those who seek knowledge must study under their teacher, apart from ritual duties; when summoned, they should offer the prescribed gifts and take refuge with the teacher. In the teacher’s house, the student should be the last to lie down and the first to rise, performing whatever service or duty is required. Having completed these tasks, he should stand by the teacher’s side, considering them accomplished, ever ready for new duties and skilled in every task. He must be pure, capable, endowed with virtue, and speak only when asked or to reply. With senses controlled, he should attentively watch the teacher without distraction. The student should not eat before the teacher has eaten, nor drink before the teacher has drunk. He should not sit while the teacher stands, nor lie down while the teacher is awake. With both hands outstretched, he should gently touch the teacher’s feet—right hand to right foot, left hand to left—applying gentle pressure. After saluting the teacher, he should announce his intentions, saying, “Revered one, I will do this,” or, “This too has been done by me.” He should report everything and offer the teacher any wealth received, declaring all tasks completed once again. When his studies are finished, the student may partake of scents and tastes he previously avoided; this is the established rule. All the detailed rules for students should be followed by the devoted disciple. The student should strive to please the teacher to the best of his ability, acting only in proper hermitages and avoiding unsuitable places. A twice-born, having learned the Vedas, their supplements, and meanings directly from the teacher, living on alms and sleeping on the ground, fulfills his vow of Vedic study. After giving the prescribed fee to the teacher, he completes his education as required. When endowed with virtue and joined with a wife, and having established the sacred fires, the householder performs his duties for the second portion of life. The sages established four household ways: the first stores grain in a heap, the second in a jar, the third is called “horse’s breast,” and the fourth is “pigeon-like.” Among these, the best and worst are determined by righteousness and by conquering the world. One householder observes six duties, another three, and another two; but the fourth, the twice-born, remains established in Brahman. No sacred place is greater than the householder’s vow; he should not cook food for himself alone, nor kill an animal needlessly. Whether living or non-living, all are worthy of sacrifice and ritual; one should never sleep during the day, nor in the early or late night. One should not eat at inappropriate times, nor speak falsehood; nor should a Brahmin, unhonored, remain in a house without eating. Guests must be honored, and offerings to ancestors and gods are prescribed, especially for those learned in the Vedas, devoted to vows, and versed in Vedic knowledge. Those who live by their own duties, steadfast in rituals and ascetic practices, are to be honored with offerings to gods and ancestors. But for one who is transient, who has abandoned their own duty, neglected the sacred fire, or acted against the teacher’s instructions, and for one attached to falsehood, there is no right to ritual action; only the sharing among all beings remains. Similarly, to those who are cooking, the householder should give. One who always eats leftovers is called a vighasāśī and partakes of ambrosial food. The remainder of the sacrifice is considered ambrosial, equal to food offered in ritual; one who eats what is left after sharing is called a vighasāśī. The householder should be devoted to his own wife, self-controlled, skilled in action, and with senses conquered, surrounded by officiants, priests, teachers, maternal uncles, and guests. He should also be surrounded by elders, children, the sick, physicians, relatives, kin, friends, mother, father, brother-in-law, brother, son, and wife. With daughter and servants, one should not engage in disputes; by avoiding arguments with these, one is freed from all sins. By conquering with these, one conquers all worlds—there is no doubt. The teacher is lord of the Brahma world, the father is lord of the Prajapati world. The guest is lord of all worlds, the officiant is lord of the Vedic world; the brother-in-law is lord among the Apsaras, relatives are lords of the Vaiśvadeva world. Kin and friends are lords of the directions on earth; mother and maternal uncle, elders, children, and the sick are powerful in the sky. The priest is lord among the sages, those who take refuge are guardians of the Sādhyas' world; the physician is lord of the horse world, the brother is guardian of the Vasus' world. The wife is queen in the moon's world, the daughter among the Apsaras in the house; the eldest brother is equal to the father, and the wife and son are one's own body. Scribes, servants, and the daughter are especially to be shown compassion; therefore, one who is reproached by these should always endure without distress. A wise man devoted to household duties, steadfast in righteousness, and who has conquered fatigue, should not undertake many tasks; the righteous should begin only a few. Thus, by faithfully observing these duties and relationships, one proceeds along the ladder to Brahman, honored in this world and the next.