Let us follow the sacred sequence of rites as taught in the scriptures, beginning with the ritual bath and culminating in the acts of satisfaction and worship. First, one prepares for purification by sprinkling water while reciting mantras, especially those dedicated to Varuṇa, the lord of waters. The invocations 'Imaṃ me Varuṇe dvābhyām' and 'Tvannaḥ satvanna' are recited, followed by 'Āpo tvantumasīti' and 'Muñcantvavabhṛta'. Then, with a humble heart, the devotee calls upon Varuṇa: "Om. O Varuṇa, hear my invocation; today, be gracious and grant me relief, as I seek your favor." With reverence, the sacrificer approaches Brahman, offering prayers and seeking a long, unbroken life. The devotee asks Varuṇa to be present without anger and prays to Agni, the fire god, to remove any divine wrath. "Most worshipful, shining one, release us from all hatred. Svāhā. Om. May you, Agni, be thus for us, nearest at the dawn's breaking. Seeking Varuṇa, may I win his favor; be gracious, well-invoked." The devotee invokes protection from harm by the waters, herbs, and the king, and asks Varuṇa to release them at day's end. The ritual continues with the plea: "Release us, O Varuṇa," asking that Varuṇa loosen all his nooses—highest, lowest, and middlemost—so that the devotee may be sinless and free from Varuṇa's bonds, and also from the wrath of Yama’s wife. The devotee prays for freedom from all sin and, after bathing, resolves to move about with pure food. May the mind, crafted by the gods, be pure; may the wise be adorned with flowers. After this sprinkling, one immerses in water, sips again, and sprinkles oneself with darbha grass, reciting purifying mantras without explicit forms. The devotee chants the three verses beginning with 'Āpo hiṣṭha', then 'Idam āpo haviṣmatīḥ', twice 'Devīr āpaḥ', and three times 'Āpo devāḥ'. Additional verses, such as 'Drupadādiva', 'Śaṃ no devīr apāṃ rasaḥ', and 'Āpo devo pāvamānyaḥ punantu', are recited, totaling nine. With a concentrated mind, one gradually immerses, reciting 'citpatir', 'hiraṇyavarṇā', and other Pavamāna hymns. The Taratsāma and Śuddhavatī hymns, along with auspicious Vāruṇī mantras, are chanted with vigor. The syllable 'Om', the Vyāhṛtis, and the Gāyatrī are joined at the beginning and end, and the ablution is performed in proper order. When situated in water, purification is prescribed. Within the water, the devotee recites mantras and the Aghamarṣaṇa three times. The Drupada and other hymns are repeated three times, as is the 'ayaṃ gaur' verse, along with other mantras from the Smṛtis. The wise recite the Gāyatrī with the Vyāhṛtis and praṇava, or simply repeat the praṇava, or meditate upon the imperishable Viṣṇu. For the waters are indeed the abode of Viṣṇu, the lord of waters; these are his forms, and so one remembers him in the waters. With the mantra 'tad viṣṇoḥ', one immerses repeatedly, for this Gāyatrī is Vaiṣṇavī, meant for remembering Viṣṇu. The devotee prays: "Om. May these waters carry away my impurity and blood, just as the morning oblation and what is fierce are cleansed. May the waters free me from sin; may Pavamāna release me." The waters, full of oblation, are manifest; the god, the Asura, and the Sun are endowed with oblation. The divine waters, their wives, and the wave rich in oblation, endowed with strength, up to the end of the sun—may the gods and goddesses take their share of the ocean's streams. May the honeyed waters accept us, along with grains and sesame. By the waters that sprinkle Mitra and Varuṇa, lead Indra, and form the Drupada, may the divine waters grant us double strength and a focused mind. Of the essence of the waters, may you take the highest. O divine waters, approach the sun, honeyed, for offspring; may the plants and pipal trees not abandon their place. May the gentle ancestors purify me, may the fathers who have gone before purify me with the sacred filter, may the grandfathers and great-grandfathers purify me, may the sacred filter purify all my life with the rays. "O Agni, act for my life, strength, and skin. May the divine beings purify me, may the mind and intellect purify me, may all beings purify me, O Jātavedas, purify me! Purify me with the sacred filter, O shining god! O Agni, follow the resolve with resolve. With your shining filter, O Agni, spread within, may Brahman purify me with that. Pavamāna, the maker of good, with the sacred filter, the purifier—may he who is the purifier purify me. With both, O god Savitṛ, with the sacred filter and with the offering, we purify this Brahman. The Vaiśvadeva goddesses, the purifiers, may you accept us, O you who are to be honored. With that, may we, sitting together, be lords of wealth." "May the lord of consciousness purify me with the unbroken sacred filter, with the rays of the sun. Whatever desire you have, purified by the filter, may the god Savitṛ, the lord of speech, purify me with the unbroken sacred filter, with the rays of the sun. Whatever desire you have, purified by the filter, may I attain that. This cow, speckled, has approached her mother and father a hundred times. May the god Savitṛ purify me with the unbroken sacred filter, with the rays of the sun. Whatever desire you have, purified by the filter, may I attain that. Om. That supreme abode of Viṣṇu the wise always behold, as if the eye were extended in heaven." Having bathed thus, the devotee dons washed and unsoiled garments, cleanses the hands with earth and water, and proceeds. After sipping water, one again performs ācāman with a mantra before bathing and eating, reciting the Drupada and Aghamarṣaṇa three times each. Having sipped and sprinkled oneself, and sipped water three times, the devotee joins hands, adorns them with flowers, and worships the Sun at the head. Sprinkling water and raising it up, one recites 'udutyaṃ citram', 'taccakṣur deva', and 'haṃsaḥ śuciṣad'. With arms raised, gazing at the Sun with concentration, and reciting the Gāyatrī as able, the devotee approaches the Sun. The hymns of Vibhrāṭ, the Purusha Sūkta, the Śivasaṅkalpa, and the Maṇḍala Brāhmaṇa are recited. Using the Divākīrti and other Saurī mantras, according to ability, the japa-sacrifice is performed with all prescribed mantras for the gods. One recites the knowledge of the Self according to rule for success in japa, having sipped water three times with the right hand, seeking wealth, intelligence, fortitude, and the earth. The devotee then satisfies Vāk (goddess of speech), Vāgīśvarī, Puṣṭi (nourishment), Tuṣṭi (contentment), Umā, Arundhatī, Śacī, and the mother. Likewise, Jayā, Vijayā, Sāvitrī, Śānti (peace), Svāhā, Svadhā, Dhṛti (steadfastness), and the supreme Aditi are satisfied. The wives of sages, maidens, and desired deities are honored; whoever wishes for all auspiciousness satisfies all auspicious goddesses. Reciting, "May the world, from Brahmā down to the smallest pillar, be satisfied," the devotee offers three handfuls of water, wishing to satisfy all. Brahmā then explains the rite of satisfaction (tarpaṇa), which brings pleasure to gods and ancestors. The devotee prays for satisfaction of all: those who rejoice, those who delight, those with pleasant and unpleasant faces, obstacles and their creators, the meters, the Vedas, herbs, the eternal ones, teachers, the year and its parts, gods, apsarases, gods in darkness, the ocean, nāgas, mountains, rivers, humans, yakṣas, rākṣasas, piśācas, suparṇas, all beings, the four groups of beings, Dakṣa, Pracetas, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Nārada, Bhṛgu, Viśvāmitra, Raivata, Cākṣuṣa, the radiant ones, Vaivasvata, Dhruva, Dhava, Anila, Prabhāsa. In the Nīvītī, Sanaka, Sanandana, Sanātana, Kapila, Āsuri, Voḍhu, Pañcaśikha, the carrier of offerings, Anala, Soma, Yama, Aryaman are satisfied. In the Prācīnāvītī, the Agniṣvātta, Somapā, and Barhiṣad ancestors are satisfied, along with salutations to Yama, Dharmarāja, Mṛtyu, Antaka, Vaivasvata, Kāla, the destroyer of all beings, Audumbara, Dadhna, Nīla, Parameṣṭhin, Vṛkodara, Citrā, Citragupta. The devotee wishes: "May the world, from Brahmā down to the pillar, be satisfied." Offerings and salutations are made to ancestors, grandfathers, great-grandfathers, mothers, grandmothers, great-grandmothers, maternal grandfathers, maternal great-grandfathers, aged maternal great-grandfathers, seeking their satisfaction. May all ancestors—lower, upper, middle, gentle, gone, righteous—protect us in invocation. The first handful is offered for the father, reciting the lineage: "Om, our ancestors are Aṅgiras. Our ancestors are Atharvan and Bhṛgu. May we be in the good favor of those worthy of sacrifice; may we be blessed with auspiciousness and good mind. Om, may our gentle ancestors, the Agniṣvāttas, come by divine paths to this sacrifice, delighting in offerings, and may they bless us." "Om, carrying nourishment, immortality, clarified butter, milk, honey, and sprinkled offerings, you are Svadhā—satisfy my ancestors." Offerings are made to ancestors, grandfathers, great-grandfathers, maternal grandfathers, maternal great-grandfathers, aged maternal great-grandfathers. For the grandfather: "Om, the ancestors have not perished, the ancestors are satisfied, the ancestors are drinking Svadhā, let them drink, let the ancestors be in the three worlds and in the pure realms, O charioteer, O Jātavedas, with Svadhā, perform the sacrifice well." Prayers for sweetness in winds, rivers, herbs, nights, earth, sky, trees, sun, cows are offered. For the great-grandfather: "Om, salutations to you, ancestors of essence; strength; life; Svadhā; terror; wrath. Salutations to you, ancestors, from the houses, ancestors who are given. Salutations to you, ancestors, from the curds, ancestors who are clothed." For maternal grandfathers, three handfuls are offered, then for maternal relatives. Those born in the lineage who died childless are satisfied by water squeezed from the cloth. Brahmā then explains the excellent characteristics of the Vaiśvadeva rite. After kindling and sprinkling the fire, the devotee recites: "Om, I send the fire far away; let the stream of enemies go to the realm of Yama. May this Jātavedas remain here and carry the offering to the gods." Om, O Pāvaka, Vaiśvānara, this is your seat, shaped by the womb of the fire-stick, radiant form, O great Brahman, at the three moments I awaken Vaiśvānara.