At the dawn of creation, the Supreme Being established the names and forms of all living beings, drawing from the sacred words of the Vedas. He assigned the manifestations of their actions, setting forth the destinies of gods and other creatures alike. The names of the sages, as heard in the Vedas, were given by him, and to each being he allotted duties suited to their nature and capacity. Just as the signs and forms of the seasons are perceived in their proper time, so too are the states at the beginning of each age. Thus, at the start of every cycle, he brings forth creation anew, empowered by desire and the force of creation, fashioning the world again and again. In a later age, King Sagara approached the sage Aurva with a question born of earnestness. “O revered sage,” he said, “I wish to hear the proper conduct for a householder—conduct which, when followed, does not diminish one in this world or the next.” Aurva replied, “Let the characteristics of proper conduct be heard, O protector of the earth. One who possesses proper conduct conquers both worlds. The virtuous, whose faults are few, are called ‘good’; their behavior is what is termed proper conduct. The seven sages, the Manus, and the lords of creatures are the speakers and performers of proper conduct, O king.” He continued, “At the Brahma-muhurta, that sacred hour before dawn, one should rise and contemplate righteousness in the mind, and also consider wealth that is not opposed to righteousness. Without causing harm to either, one should also weigh desire, seeing the three aims of life—righteousness, wealth, and desire—as equal, so as to destroy both seen and unseen faults. If wealth or desire cause harm to righteousness, one should abandon them, O king. Likewise, one should forsake righteousness that leads to suffering or is hated by people.” After these contemplations, Aurva instructed, “Rising in the morning, O lord of men, one should act with friendliness. Having gone beyond the southwest direction, farther than the house, one should discharge urine and feces at a distance. Never throw the water used for washing the feet or rinsing the mouth into the courtyard of the house. One should not urinate upon one’s own shadow, the shadow of a tree, a cow, the sun, fire, wind, or upon a teacher or a Brahmin. Nor should this be done in a ploughed field, amidst crops, in a cow-pen, among people, on a path, or at river fords, O best of men. One should not void urine or feces in water, nor on the bank of water, nor in a cremation ground. By day, face north; by night, face south when urinating, except in times of distress.” Aurva advised further, “Spread grass upon the ground, cover the head with a cloth, do not linger too long, nor speak at that place. For cleansing, avoid earth from an anthill, mouse-hole, under water, or from a house, as it may be impure. Earth containing small living beings, or dug up by a plough, should also be avoided. For purification: use one lump of earth for the organ, three for the anus, ten for the left hand, and seven for both hands. The earth should be clean, unscented, uncoated, and water without bubbles; apply the earth repeatedly with care.” He continued, “After cleaning the feet, wash them again, then sip water three times and wipe twice, as prescribed. Touch the holes of the head, the crown, the arms, the navel, and the heart with water. After rinsing the mouth, arrange the hair, look into a mirror, apply collyrium, perform auspicious acts, and take up sacred grass and the like.” With faith, Aurva instructed, “Act according to your own varṇa and dharma for the sake of livelihood and the acquisition of wealth, and perform sacrifices, O lord of the earth. The Soma-sacrifices, offerings with clarified butter, and cooked offerings are established; since wealth is the means for people, strive for its acquisition.” For daily rites, he said, “Bathe in rivers, lakes, ponds, and in water excavated by the gods, as well as in mountain springs. If there is no natural water, bathe with water drawn from a well, or if not possible, with water drawn at home, or even on the ground if water is unavailable. Having bathed and donned clean garments, offer libations to the gods, sages, and ancestors with their respective sacred waters, with full concentration. For pleasing the gods, offer water three times; for the sages, even once suffices; likewise for Prajāpati. For ancestors, offer water, and also to grandfathers and great-grandfathers. With devotion, give water to the maternal grandfather, his father, and his father. Listen also to the other offerings I will tell you.” Aurva elaborated, “To the mother, stepmother, grandmother, the wife of the teacher, O king, to the teachers, maternal uncles, and affectionate friends, one should offer as well. Recite this and give water as you wish, O king, having satisfied the gods and others with offerings for their benefit.” He invoked all beings: “The gods, asuras, yakṣas, nāgas, gandharvas, rākṣasas, piśācas, guhyakas, siddhas, kūṣmāṇḍas, animals, and birds— all beings who dwell in water, on earth, or live on air—quickly attain satisfaction by this water given by me. To those who are situated in all hells and in states of torment, I offer this water for their refreshment. May all relatives, whether present or from other births, and all who desire water from me, attain complete satisfaction.” Thus, the sage Aurva instructed King Sagara in the sacred conduct of a householder, rooted in reverence, purity, and compassion, ensuring well-being in both this world and the next.