Each day, at the three sacred junctions—dawn, noon, and dusk—one must faithfully perform the sandhyā rituals without fail. This daily observance is not to be neglected, for anyone who ignores the sandhyā remains perpetually impure and becomes unfit for all sacred rites. If a person omits the earlier or later sandhyā, they forfeit the benefits of these essential practices. Yet, one who devotes his life to the three sandhyā rituals brings sanctity wherever he goes. By the very dust of his lotus feet, the earth is instantly purified, and even the most sacred places become pure through his touch. In contrast, the gods do not accept the worship of one who neglects these duties, nor do the ancestors receive his offerings of food and water. A twice-born who neither chants the Viṣṇu mantra nor performs the three sandhyās, who eats food not offered to Hari, who wanders about aimlessly or rides a bull, who cremates corpses, or is the master or husband of a Śūdra woman, who accepts gifts from Śūdras or conducts rituals for them, who eats food not given by a hero or by a woman at the proper time, who sells a maiden or the name of Hari, who eats twice at sunrise or consumes fish—such persons are warned of the consequences of their actions. After imparting this wisdom, the foremost sage carefully described the entire procedure of worship to the king. Having fulfilled his duty, the sage entrusted everything to the king and departed to his own abode. At this, Nārada inquired, “What hymn and mantra did Parāśara bestow before departing? By what method did the king worship the mother of the Vedas?” In response, Nārāyaṇa spoke: “On the fourteenth day, one should perform a special vow with devotion. This vow, observed on the fourteenth day of the month, yields twice sevenfold fruits. It is fulfilled by offering clothing, sacred thread, and food according to the prescribed rites.” The worship is directed to Ganesha, the Sun, Fire, Vishnu, Shiva, and Parvati. Now, listen to the meditation upon Savitri, as spoken for the midday sandhyā. One should envision her radiant with the hue of molten gold, blazing with the brilliance of Brahma’s energy. She wears a gentle smile and a pleasing countenance, adorned with jeweled ornaments. She is the bestower of happiness and liberation, tranquil, beautiful, and the very creator of worlds. This goddess presides over the Vedas, embodying the essence of all Vedic scriptures. Having meditated in this way, one should place a flower upon one’s own head, then proceed to offer the sixteen forms of worship, each accompanied by Vedic mantras: a seat, water for washing the feet, water for offering, water for bathing, and fragrant ointment; clothing, ornaments, garlands, fragrance, and water for sipping; all these made of sandalwood or crafted from gold and precious materials. Sacred water and water for the feet are offered, bestowing great merit and delight. Pure water, along with durva grass, flowers, and rice grains, is presented. Fragrant amla oil, brought from the Malaya mountains, is used to enhance bodily beauty and radiance, imparting a divine fragrance that is pleasing and auspicious. Such offerings are worthy of being seen by all, for their very sight brings brilliance. These offerings bring satisfaction, nourishment, and delight, removing hunger. Finally, the betel leaf—excellent and pleasing, fragrant with camphor and other scents—is presented, completing the worship with devotion and reverence.