When one places the sanctified water upon their head, all sins are washed away, granting purity anew. Cleansed in this manner, the devotee should then approach the radiant Sun, hands joined and lifted high, adorned with fresh flowers as an offering. With eyes fixed upon the rising Sun, one recites the sacred mantras—“udutyaṃ citram” and “taccakṣur”—honoring the divine presence. Thereafter, it is proper to recite other solar and Vedic mantras, especially the revered Gāyatrī, all while standing and gazing steadily at the Sun, mind focused and unwavering. Between these recitations, the eyes should be gently cleansed, as tradition remembers this as proper practice. If standing is not possible, one should sit attentively upon clean ground or on a mat of sacred darbha grass. Having performed ācamana—the ritual sipping of water as prescribed by the scriptures—one should then engage in self-study, according to their ability. At the commencement of this study, the sacred syllable “Om” is uttered, and at its conclusion, “namah” is spoken, accompanied by the offering of oblations. With devotion, one should then offer these oblations to the ancestors, the gods, and the sages, following the methods handed down through their own lineage. The wise perform these offerings with handfuls of water, remembering both the divine sages and the ancestors. For ancestral rites, O Bhārata, the sacred water is used while assuming the prācīnāvītī posture, as is proper. With one’s own mantras, the gods are worshipped with flowers, leaves, and water. Other desired deities are also honored with devotion, including Hara, the Lord who is ever free from anger. All waters themselves are considered deities and are thus worshipped accordingly. Each is saluted with flowers, offered separately in reverence. Throughout these acts—at the beginning, in the middle, and at the end—one should hold Hari, Lord Viṣṇu, within the heart. Dedicate yourself to Viṣṇu, the embodiment of pure radiance. Having completed the rites for ancestors and gods, and after worshipping Hari with flowers, one should also perform the human and Brahma sacrifices, thus fulfilling the five great sacrifices. If the offering of water to the ancestors is neglected, the Brahma sacrifice cannot be accomplished. The Vaiśvadeva rite, the sacrifice to the gods, must always be performed. Charity should also extend to dogs, to those who eat dogs, to the fallen, and to others in need. The excellent ones should feed at least one Brahmin, dedicating the act to the ancestors. Or, with collected mind, one should set aside whatever food is possible, according to their means. It is always proper to honor the guest, and to respectfully worship the twice-born. What is called alms is a mouthful of food, though four times as much is ideal. One should await the arrival of a guest for the time it takes to milk a cow. Alms should be given, as prescribed, to a mendicant devoted to Brahmacharya. When it is time to eat, one should do so together with relatives, never speaking ill of the food. Eating alone, out of delusion, leads to a lower birth among animals. By worshipping the gods, one’s sins are quickly destroyed. But improper eating leads to hell and rebirth among pigs. Impurity arises from contact, while purity is maintained by avoiding improper contact. O best of the twice-born, whether among the dead or the newborn, Brahmins observe impurity for three nights after investiture with the sacred thread, and for ten nights otherwise. A Śūdra is purified in a month, while for ascetics, there is no sin. Now, let me expound upon the supreme duty of giving. Giving, as taught by the wise, brings both enjoyment and liberation as its fruits. There are four noble activities: teaching, officiating at sacrifices, subsistence, and receiving gifts. Yet, true charity is that which is given to worthy recipients—this, indeed, is the highest gift.