To ward off evil spirits and cleanse oneself of the taint of sin—whether it has arisen from forbidden foods or wrongful acceptance—one should cast the remnants toward the southwest. In this way, any transgressions committed through speech, thought, or bodily actions are offered up to the divine, with a prayer that Indra, Varuna, and Brihaspati may purify the devotee. As this is done, one recites, “May Savita, Bhaga, and the sages beginning with Sanaka, and may the entire world up to the Brahma-stambha be satisfied,” and then proceeds with the ritual. Next, three handfuls of water are offered in a concise manner, honoring the gods and Brahma, who is ever-compassionate and free from envy. The worship continues with mantras dedicated to Brahma, Vishnu, Rudra, Savitri, Mitra, and Varuna, each invoked in their own forms, and all the gods are worshipped with devotion and bows. With reverence, flowers are placed for each deity separately, and special worship is offered to Vishnu, the essence of all the gods, as well as to the Sun. It is taught that whoever offers even simple flowers or water while reciting the Purusha Sukta has, in truth, worshipped the entire universe—both that which moves and that which does not. Then, using other Tantric mantras, Janardana is worshipped, beginning with the offering of arghya and followed by anointing. A handful of flowers, incense, lamps, and fruits are presented, and the deity is bathed, cleansed, and water is sipped for inner purification. The water for the sacred place is consecrated by reciting the Aghamarshana hymn three times daily, as a regular practice. Such conduct regarding bathing has been prescribed by the great souls: for Brahmins, Kshatriyas, and Vaishyas, bathing with mantras is approved; for Shudras, silent bathing with reverence is prescribed. The teaching, Brahma-yajña, and the ancestral offerings are to be performed by pouring water. The homa is for the gods, the bali for spirits, and the offering to guests is not considered a yajña. Giving cows in a cowshed yields tenfold merit, and in the fire chamber, the merit is a hundredfold. In sacred fields, at holy waters, and in temples of deities, the merit becomes countless—hundreds of thousands of millions—especially in the presence of Vishnu. In the fifth part, sharing should be done appropriately; for ancestors and for humans, the merit is said to be in the millions. He who first gives food to Brahmins and then eats with friends, giving the gift of food, attains heaven after death. When eating, one should begin with sweet foods, then take salty and sour in the middle, and end with pungent, bitter, and astringent tastes, and milk. One should avoid eating ground vegetables at night and never become attached to food of a single taste. For a Brahmin, cooked food is prescribed; for a Kshatriya, milk; for a Vaishya, food is indeed food; and for a Shudra, blood is prescribed as food. On the new moon, one should remain at the sacred place, or for a single year only. There, Sri and Lakshmi both reside without doubt; the household fire is in the belly, and the southern fire is on the back. The oblation fire is in the mouth, and truth and the sacred festival rest upon the head; he who knows these five fires is called one who has established the sacred fires. The body itself is composed of water, soma, and various foods; the life-breath is fire and the sun, but the enjoyer of all three is truly one. Food gives strength to me, to earth, water, fire, and wind; may this, when digested, bring uninterrupted happiness. After wiping the hands, one should chew betel, and with full attention, listen to the histories. During the sixth or seventh part of the day, one should study the histories and Puranas; then, after bathing, perform the evening worship. O twice-born, thus are the daily observances for the day described; whoever learns, recites, or listens to them attains heaven. Indeed, O twice-born, Kesava is remembered as the originator of conduct and dharma. At this point, Brahma spoke: “Now I shall explain the procedure for bathing, since all rites are rooted in bathing. One should gather clay, cow dung, sesame seeds, darbha grass, and fragrant flowers. At the time of bathing, bring these items with care and purity, placing fragrant water in a clean, secluded spot, or else on the ground. The wise should divide the clay and cow dung into three portions, and then wash the feet and hands with water and clay. Wearing the sacred thread properly, with the hair tuft bound, having performed proper sipping of water and observing silence, one should approach the water, recite the ‘Uruṃ rājet’ verse, and circumambulate the water. Then, recite the ‘Ye te śatam’ verse while revolving the water. Chanting Om, one remembers: ‘The king Varuṇa made the broad path for the sun; the guardians and speakers, wise at heart, follow it. Salutation to Agni and Aruṇa, praised; may the noose of Varuṇa be loosened. Salutation to Varuṇa.’ Again, chanting Om: ‘O Varuṇa, your hundreds and thousands of sacrificial nooses are spread wide and great; may Savitṛ, Viṣṇu, all the Maruts, and the shining gods release us today with these. Svāhā.’ With hands joined in reverence, water is offered to the north and then to the west, praying: ‘May the waters and herbs be friendly to us; may they be unfriendly to him who hates us, and to whom we are hostile.’ First, wash the feet and waist three times each with clay, then wash the hands, sip water, offer obeisance, and take the water. Reciting, ‘Viṣṇu has traversed this universe; his three steps are set in the dust,’ and with the great vyāhṛtis, one sips water, remaining pure. The limbs are cleansed with clay, reciting ‘Idaṃ Viṣṇuriti,’ and, facing the sun, one immerses in water, reciting ‘Āpo asmāniti.’ Then, chanting Om: ‘May the waters, our mothers, purify us; may they cleanse us with ghee and make us pure as ghee. The divine waters carry away all defilement; I enter the pure, purified waters.’ Without touching, one gently immerses and lifts the vessels, smears them with cow-dung, and recites the ‘Mānastoka’ verse: ‘May we not suffer loss in our children, in our lifespan, in our cows, or in our horses; may Rudra not harm our heroic men. We ever invoke you, O bearer of oblations.’ Thus, the sacred acts of daily life, worship, and bathing are performed, each step imbued with reverence, purity, and the remembrance of the divine.