With a serene and peaceful countenance, always content and ever satisfied within, one should turn inward to the pure, white lotus of the heart and there meditate upon and worship the guru. In this sacred space, the aspirant brings to mind the chosen deity—whichever form and meditation is prescribed—and contemplates that form with devotion. Yet, first and foremost, the guru must be meditated upon, bowed to, and worshipped according to the proper rites, for it is through the guru that the path is revealed. The guru shows the deity to be worshipped, imparts the method of mantra recitation, and instructs in the proper way of worship. Indeed, the guru embodies all divinity: he is Brahmā, the creator; Viṣṇu, the sustainer; and Maheśvara, the great Lord Śiva. The guru is also Vāyu, the wind-god, and Varuṇa, the lord of waters; he is as dear as mother, father, and friend. Even when the chosen deity is displeased, it is the guru alone who can offer protection. For the one who pleases the guru, success follows at every step, always. But the one who, out of ignorance, worships the deity without first honoring the guru is considered foolish. This truth was spoken by Bhagavān Hari himself in the Sāma Veda. Therefore, having meditated upon and praised the desired guru, the practitioner should proceed, O sage, with the prescribed practices. When preparing for worship and meditation, one should choose the place with care. Avoid areas near water, ponds, or where living beings gather; do not select ground where the plough has been drawn, fields of crops, or cowsheds. Refrain from places within the inner area of villages, near people's homes, in playgrounds, dense forests, or beneath a cot. Also avoid spots where dūrvā grass, kuśa grass, or anthills are found. Instead, seek a place free from direct sunlight. Regarding bodily purity, one should relieve oneself during the day, facing north, maintaining silence and exhaling gently so that no odor spreads. Afterward, cleanse with a lump of earth, followed by water for purification. For cleansing the penis, apply earth once; for the left hand, four times. After urination, use twice the amount, and after intercourse, cleanse even more thoroughly. For the penis, cleanse three times; for the anus, ten times on the left hand. Such is the rule for Brahmins and householders. For ascetics, Vaishnavas, Brahmarshis, and celibates, as well as those not yet initiated among the twice-born, and for Shudras and women, the rules are similar. Kshatriyas and Vaishyas, too, follow the same cleansing as twice-born householders. One seeking purity should avoid both excess and deficiency in cleansing; heed this rule with care. When choosing earth for cleansing, avoid earth dug from anthills, rat holes, or from within water. Do not use earth from inside dwellings, from leaves fallen by living beings, or especially that dug by a plough. Likewise, avoid earth from the root of the aśvattha tree, or earth upon which one has lain or risen. Discard earth from threshing floors, fields, and gardens. Purity is essential, for without it, one remains ever impure and unfit for all actions. To purify the mouth, take sixteen mouthfuls of water, and repeat this process again with sixteen mouthfuls. This practice, too, is prescribed by Hari in the Sāmaveda as part of the daily duties. For cleansing the teeth, the woods of khadira, śirīṣa, jāti, punnāga, and śālaka are recommended. The woods of jambū, bakula, tokma, and palāśa are also praised for this purpose. Thus, with a pure body, a pure mind, and a heart devoted to the guru, one approaches the sacred path, assured of success and grace.