In the sacred tradition, a householder is described as one who is devoted to his own wife, self-controlled, and skilled in action, having conquered his senses. He lives surrounded by officiants, priests, teachers, maternal uncles, and guests, as well as elders, children, the sick, physicians, relatives, kin, and friends. His household includes his mother, father, brother-in-law, brother, son, wife, daughter, and servants. With these, he is advised never to engage in disputes; by avoiding arguments with them, one is freed from all sins. Indeed, it is taught that by conquering oneself in these relationships, one conquers all worlds. The teacher is regarded as lord of the Brahma world, the father as lord of the Prajapati world; the guest as lord of all worlds, the officiant as 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, maternal uncle, elders, children, and the sick hold power in the sky. The priest is lord among sages, those who take 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 is among the Apsaras in the house. The eldest brother is equal to the father, and the wife and son are considered one's own body. Special compassion is to be shown to scribes, servants, and the daughter. If one is reproached by any of these, one should endure it without distress. Thus, a wise man devoted to his household duties, steadfast in righteousness, and who has conquered fatigue, should not undertake many tasks; the righteous should begin only a few. There are three modes of household life, each leading to the highest good, and likewise, the fourfold division of life is supreme. All the restraints previously mentioned must be observed by one who desires fulfillment, including those who follow the pot-carrying, gleaning, and pigeon-like ways of living. Wherever these means of livelihood are found, that region prospers and purifies 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 householders of disciplined mind. This order, established by Brahma, when left behind, leads one to the second stage, where one is honored in the heavenly world. Then, the third stage, that of the forest-dweller, is revealed. When a householder perceives wrinkles and gray hair upon himself, and when his children have children, he should resort to the forest. For householders weary of their vows, the forest-dweller stage is prescribed. Hear, O Bhishma, about 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 in the forest-dweller stage. They tend the same sacred fires as before, devoted to sacrifice, disciplined, moderate in food, and absorbed in devotion to Vishnu. At this time, only the offerings for the sacred fire and all the components of sacrifice are performed, using unplowed rice, barley, wild grains, and gleaned food. In summer, sacrificial food is offered, and likewise in the five months of winter; in the forest-dweller stage, these four modes of living are remembered. Some eat immediately what is obtained, some store food for a month, some for a year, and others for twelve years. All this is done for the worship of guests and for the purpose of sacrifice. In the rainy season, they dwell in open spaces, and in winter, they rely on water. In summer, they practice the austerity of five fires; in autumn, they eat nectar-like food; they move about on the earth, even standing on their toes. They remain in standing or sitting postures, even when resting; some use pestles and mortars, while others crush with stones. Some drink boiled barley gruel during the bright fortnight, others in the dark fortnight, and some eat according to prescribed rules. Some sustain themselves with roots, others with fruits, and others with water alone, steadfast in their vows. Thus, the Vaikhānasa ascetics live according to prescribed order, firm in their discipline. These and various other initiations belong to those resolute ones; and the fourth, the Upanishadic Dharma, is considered common to all. Both the forest-dweller and the householder continue constantly, O dear one, in the same age, among the Brahmins who see all purposes. Among them are Agastya and the Seven Sages, Madhucchandas, Gaveshana, Samkriti, Sadiva, Bhandiryavapra, Atharvana, Ahovirya, Kamya, Sthanu, Medhatithi, Budha, Manovaka, Shinivaka, Shunyapala, and Kritavrana. These wise ones, engaged in their duties, attained heaven; they were followers of direct dharma, as were the groups of wandering ascetics. Having worshipped the Lord of the gods, the Brahmins who had taken to the forest, seers of the subtleties of dharma and possessed of intense austerity, cast off illusion and ceased from it. These Brahmins, without stars and bold, are seen as groups who have departed. Worn out by old age, afflicted by disease, they went to the fourth remaining ashrama, the stage of the forest-dweller, after leaving the previous one. The one who performs the Sadyaska rite, having offered all the Vedas with proper gifts, is a sacrificer to the self, gentle in mind, delighting in the self, and taking refuge in the self. Establishing the fire within oneself, renouncing all possessions, the Sadyaska should always perform the sacrifice and offering here. For those who are always sacrificers, the worship of the self proceeds from the sacrifices; one should properly abandon the three fires, merging them instantly into the self by the self.