After respectfully saluting his teacher, the devoted student approaches and announces his intentions with humility, saying, “Revered one, I will do this,” or, if the task is already completed, “This too has been done by me.” He reports every detail of his duties, and any wealth or gifts he has received, he offers at the teacher’s feet. Once again, he declares to his teacher that all tasks have been fulfilled. When his studies are complete, the student may partake of those scents and tastes he once avoided during his period of learning, for this is the established rule. All the disciplines and guidelines previously set forth for the student must be faithfully observed by every devoted disciple. The student, seeking to please his teacher within his means, should act only in proper hermitages, carefully avoiding places that are unfit. A twice-born, having learned the Vedas, their supplements, and their meanings directly from the teacher’s lips, living on alms and resting on the ground, should do so in the teacher’s presence. After fulfilling his vow of Vedic study and presenting the prescribed fee to his teacher, the student completes his education as required. Endowed with virtue, united with a wife, and having established the sacred fires, the householder is then to take up his duties in the second stage of life. The sages have established four ways of household living: the first is storing grain in a heap, the second in a jar, the third is called “horse’s breast,” and the fourth, “pigeon-like.” Among these, the best and the worst are discerned by righteousness and by the ability to conquer the world. One householder may observe six duties, another three, and another two, but the fourth, the twice-born, remains established in Brahman. There is no sacred place greater than the vow of the householder; he should never cook food for himself alone, nor kill any creature without necessity. Both living and non-living beings are worthy of sacrifice and ritual. The householder should never sleep during the day, nor in the early or late hours of the night. He must not eat at improper times, nor speak falsehood; nor should a Brahmin, if unhonored, remain in a house without being offered food. Guests are to be honored, and offerings to ancestors and gods are prescribed, especially for those learned in the Vedas, devoted to vows, and well-versed in Vedic knowledge. For those who live by their own duties, steadfast in rituals and ascetic practices, offerings to gods and ancestors are acts of honor. But for one who is transient, who has abandoned his duty, neglected the sacred fire, or acts against his teacher’s instructions, or who is attached to falsehood, there is no right to ritual action; only the sharing of food among all beings remains for him. In the same way, the householder should share with those who are cooking. One who always eats only what remains after sharing—known as vighasāśī—partakes of ambrosial food, for the remainder of sacrifice is considered as nectar, equal to the food offered in ritual. The householder, devoted to his own wife, self-controlled, skilled in action, and with senses conquered, lives surrounded by officiants, priests, teachers, maternal uncles, and guests. He is also among elders, children, the sick, physicians, relatives, kin, friends, mother, father, brother-in-law, brother, son, and wife. With daughter and servants too, he should never engage in disputes. By avoiding arguments with these, he is freed from all sins. By conquering himself in these relationships, one conquers all worlds—there is no doubt. The teacher is lord of the Brahma world, the father of the Prajapati world, the guest of all worlds, and the officiant 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, while mother, maternal uncle, elders, children, and the sick are powerful in the sky. The priest is lord among sages, those who seek refuge are guardians of the Sādhyas’ world, the physician is lord of the horse world, and 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 especially are to be shown compassion; therefore, if reproached by them, one should always endure without distress. The wise householder, steadfast in righteousness and victorious over fatigue, should not undertake many tasks but begin only a few, for the righteous prosper by moderation. There are three modes of household life, each leading to the highest good, and the fourfold division of life is considered supreme. All the restraints previously mentioned must be observed by those who desire fulfillment, including those who follow the pot-carrying, gleaning, and pigeon-like ways of living. Where these means of livelihood are found, that region flourishes, purifying ancestors of ten generations before and after. Whoever, free from affliction, practices even this household mode of life attains the same realm as those who bear the discus. For those who have mastered their senses, this path is prescribed; the world of heaven is the established abode for disciplined householders. This order, established by Brahma, when left behind, leads one to the second stage, where one is honored in the heavenly world. Now, listen to the third stage, that of the forest-dweller. When a householder perceives wrinkles and gray hair upon himself, and when his children have children of their own, then he should retire to the forest. For householders who have grown weary of their vows, the forest-dweller stage is prescribed. O Bhishma, hear now of those who are the refuge of all worlds: those who, after initiation, dwell in holy places, having withdrawn from worldly life. These men, endowed with wisdom and strength, possessing truth, purity, and patience, spend the third portion of their lives as forest-dwellers, upholding the sacred way.