Through the grace of the teacher, knowledge is attained, and with knowledge comes liberation for all. This liberation leads to the realization of one’s true nature, and from this realization springs the experience of supreme bliss. All these blessings arise, O twice-born, through association with the virtuous. Therefore, the householder should give generously—wealth, grain, and whatever he possesses. Whenever fruits, grains, or other objects are available, one who desires welfare should offer them to the Brahmins. Water and food must always be given, relieving hunger and disease. Fields, grain, cooked food, and all four kinds of nourishment should be offered as well. As long as the food given is eaten or spoken of, half the merit of the act surely accrues to the giver—this is beyond doubt. For those who accept gifts, purification from sin is accomplished by giving and by austerity. If not, one falls into the hell called Raurava. One’s wealth should be divided threefold: for the growth of righteousness, for personal enjoyment, and for the self. Daily, occasional, and desired rites should always be performed according to righteousness. One striving for success should increase wealth by setting aside a portion for growth; enjoyment should be pursued in moderation, using only the portion meant for enjoyment, and always with benefit in mind. Of wealth earned through agriculture, a tenth should be given for the purification of sin; with the remainder, one should perform acts of righteousness and so on—otherwise, one goes to Raurava. If one acts with evil intention, destruction surely follows. In trade, the wise should give a sixth part; to the best of the twice-born, a fourth part should be given when the recipient is pure. If need arises suddenly, half should be given to the best of the twice-born. All improper gifts and difficult donations should be cast into the ocean; gifts should be given when invited, for one’s own enjoyment and prosperity. Whatever is asked should always be given according to one’s ability. If one does not give what is asked, one becomes indebted in a future birth. A wise person should not praise the faults of others; especially, one should not speak of what is heard or seen regarding a Brahmin. A learned person should not speak words that cause anger in the hearts of any beings; and one should perform fire rituals at the twilights for the attainment of prosperity. If one is unable, or at any time, offerings of rice, grain, clarified butter, fruit, root, or other oblations should be made to the sun and fire, as prescribed. One should also prepare cooked food in a pot, properly and according to rule; or, in the absence of offerings, perform at least the principal homa as is appropriate. This is called the regular sandhya ritual, which the wise know to be perpetual; or, one may perform only recitation or the worship of the sun. Thus, those who seek their own benefit, or those who seek wealth, should act as prescribed; those devoted to the Brahma-yajña and to the worship of the gods should do so always. Those always devoted to the worship of fire, to the worship of the teacher, and who satisfy the Brahmins, all become partakers of heaven. Then, the sages addressed the Lord: “O Lord, please explain to us in order the fire-sacrifice, the sacrifice to the gods, the Brahma-yajña, the worship of the teacher, and the satisfaction of the Brahmins.” The Lord replied: Whatever substance is offered into the fire is called the fire-sacrifice. For those in the stage of studentship, the offering of fuel sticks is prescribed. The placing of fuel sticks in the fire, the initial vows, and other special rites are for those in the first stage of life, O twice-born, up to the aupāsana rite. For forest-dwellers and ascetics, O twice-born, the fire is established within themselves; for them, eating pure and moderate food at the proper time is the offering. The maintenance of the aupāsana fire, begun and protected, whether in a pit or vessel, is said to be perpetual. The fire may be within oneself or in the forest, depending on royal or divine command; when there is fear of abandoning the fire, it is said to be established within. The evening offering into the fire, O twice-born, bestows prosperity; the morning offering to the sun bestows long life. This fire-sacrifice is performed during the day after the sun has risen. Whoever offers into the fire, addressing all the gods beginning with Indra, is so called. The worship of the gods includes offerings such as cooked rice and other rites, as well as ceremonies like the caula; all these are to be performed in the domestic fire. A twice-born should perform the Brahma-yajña once for the satisfaction of the gods; this is called the Brahma-yajña, which consists of the study of the Veda. This is a perpetual monthly rite; therefore, it is not prescribed to be done without fire. Listen now, with faith and respect, to the worship of the gods performed without fire. At the beginning of creation, the all-knowing, compassionate Mahadeva, for the benefit of all worlds, established the days (vāras), being the Lord. The all-knowing physician of the world, the remedy for all remedies, first established his own day as the giver of health. He then made a day for the prosperity of his own power (Maya), and a boon; after that, for birth and for overcoming misfortune, he made a day for Kumara. For the removal of laziness and misfortune, the Lord established a day; likewise, for Vishnu, the protector, out of desire for the welfare of the worlds. For nourishment and protection, the Lord established a day; then, for granting long life, he made a day for the giver of life. For the fulfillment of the world’s longevity, the Lord established a day for Brahma, the supreme creator of the three worlds. In the beginning, for the growth of the three worlds, when merit and demerit were established, he then made a day for their agents—Indra and Yama. A day was established for enjoyment, for the removal of death, and for the worlds; the forms of the Adityas and others, who indicate happiness and sorrow, were also established. Having first established the lords of the days, fixed in the wheel of light, worship of each on their own day bestows their respective fruits.