As events unfolded, the sage Parāśara arrived at that place. With wisdom and compassion, he spoke to those gathered, explaining the profound power of recitation. “By reciting this mantra ten times,” he said, “a person can remove the sins accumulated during both day and night. If one recites it a hundred times, even the gravest sins acquired over a month are destroyed.” He continued, revealing that recitation grants liberation to brāhmaṇas and is ten times more effective than other rites. Parāśara instructed that a twice-born should recite facing east, with head bowed and body steady, emphasizing the importance of proper posture and orientation. He described the method of counting recitations on the hand, moving from the root to the tip of the index finger. Alternatively, he advised, one could make a rosary and recite at a sacred place or within a temple. Parāśara explained further: the wise should smear the rosary with cow’s yellow pigment and bathe it with the Gāyatrī mantra. Or, after bathing the rosary with pañcagavya, it should be properly purified. In this way, he instructed the royal sage to perform a hundred thousand recitations in sequence, every day, at each of the three junctions of the day, without fail. He warned that neglecting the sandhyā rituals renders one impure and unfit for all rites. He who does not perform the earlier rite nor worships the later one is similarly tainted. Yet, he who performs the three sandhyā rituals throughout his life purifies the earth instantly by the dust of his lotus feet. Sacred places too become pure by his touch. Parāśara cautioned that the gods do not accept the worship of one who neglects these duties, nor do the ancestors accept his offerings of food and water. A twice-born who lacks the Viṣṇu mantra and neglects the three sandhyā rituals, who eats food not offered to Hari, who runs about or rides a bull, who cremates corpses, who is the master of a Śūdra woman or a Brāhmaṇa who is her husband, who accepts gifts from Śūdras, or who performs rituals for Śūdras, who eats food not given by a hero or by a woman in her season, who sells a maiden or sells the name of Hari, who eats twice at sunrise or eats fish—such acts are to be avoided. Having spoken thus, Parāśara described the entire procedure of worship in detail. After imparting all of this sacred knowledge to the king, the sage departed to his own abode. At this point, Nārada asked, “What hymn and mantra did Parāśara give before departing? By what method did the king worship the mother of the Vedas?” Nārāyaṇa replied, “On the fourteenth day, the devotee should perform the vow with devotion. This vow, observed on the fourteenth day of the month, yields twice seven fruits. Clothing, sacred thread, and food should be offered according to prescribed rites, honoring Ganesha, the Sun, Fire, Vishnu, Shiva, and Parvati.” He continued, “Hear now the meditation on Savitri, as spoken for the midday period. She is radiant with the hue of molten gold, blazing with the brilliance of Brahma’s energy. With a gentle smile and pleasing face, adorned with jeweled ornaments, she bestows happiness and liberation. She is peaceful, beautiful, and the creator of worlds, the goddess presiding over the Vedas and embodying the essence of Vedic scriptures.” After meditating thus, one should place a flower upon one’s own head and offer the sixteen forms of worship, each preceded by Vedic mantras: a seat, water for washing the feet, water for offering, bathing water, and ointment. In this way, the king learned the sacred method of worship from the sage, as prescribed in the scriptures.