With devotion and reverence, one who seeks purity and auspiciousness begins his sacred morning rites by reciting the Drupada and other hymns three times, including the verse “ayaṃ gaur,” and focusing his mind on mantras prescribed by the Smṛtis. The wise also chant the Gāyatrī mantra, accompanied by the Vyāhṛtis and praṇava, or simply repeat the praṇava (“Om”), or meditate upon the eternal Viṣṇu. He remembers that the waters are the very abode of Viṣṇu, who is called the lord of waters; these waters are his forms. Therefore, as he enters the waters, he brings Viṣṇu to mind. Immersing himself with the mantra “tad viṣṇoḥ,” he bathes repeatedly, knowing that the Gāyatrī itself is Vaiṣṇavī, meant for remembering Viṣṇu. He prays: “Om. May these waters carry away my impurity and blood, just as the morning oblation and all that is fierce are cleansed.” He entreats, “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—all are endowed with oblation. May the divine waters, their consorts, and the powerful wave, up to the sun’s end, be shared by the gods and goddesses, the shining ones, who take their portion from the ocean’s southernmost, foremost, and sharpest stream. May the honeyed, divine waters accept us, along with grains and sesame. By the waters that sprinkle Mitra and Varuṇa, lead Indra, and form the Drupada hymn, may we be granted 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 the sake of progeny; may the plants and pipal trees never leave 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 my entire life with its rays. O Agni, act for my life, for my strength, for my skin. May the divine beings, my mind, my intellect, and 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 purifier, with the sacred filter—may he purify me. With both, O god Savitṛ, with the sacred filter and offering, we purify this Brahman. O Vaiśvadeva goddesses, purifiers, accept us; 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 god Savitṛ, lord of speech, purify me with the unbroken sacred filter, with the rays of the sun. May I attain that desire. This speckled cow has approached her mother and father a hundred times. May Savitṛ purify me with the unbroken sacred filter, with the rays of the sun. May I attain that desire. Om. That supreme abode of Viṣṇu the wise always behold, as if the eye were extended in heaven.” Having thus bathed, he dons clean, freshly washed garments, and cleanses his hands with earth and water before proceeding. After sipping water, he performs ācāman once more with a mantra, before bathing and eating, reciting the Drupada and the Aghamarṣaṇa hymns three times each. He sips and sprinkles himself, sips water thrice, and, with hands joined and adorned with flowers, he worships the Sun at dawn. He sprinkles water, raises it up, and recites the sacred verses: “udutyaṃ citram,” “taccakṣur deva,” and “haṃsaḥ śuciṣad.” With arms raised, gazing at the Sun with unwavering concentration, he recites these and the Gāyatrī according to his ability, approaching the Sun with devotion. He continues with hymns such as the Vibhrāṭ, the Purusha Sūkta, the Śivasaṅkalpa, and the Maṇḍala Brāhmaṇa, as prescribed. Using the Divākīrti and other Saurī mantras, he performs the japa-sacrifice with all mantras meant for the gods. For success in japa, he recites the knowledge of the Self in the proper way, sipping water three times with his right hand, seeking wealth, intelligence, fortitude, and the blessings of earth. He offers satisfaction to Vāk, the goddess of speech, to Vāgīśvarī, Puṣṭi (nourishment), Tuṣṭi (contentment), Umā, Arundhatī, Śacī, and his mother. He also satisfies Jayā, Vijayā, Sāvitrī, Śānti (peace), Svāhā, Svadhā, Dhṛti (steadfastness), and the supreme Aditi. He honors the wives of the sages, maidens, and the deities he desires, and, wishing for all auspiciousness, satisfies all the auspicious goddesses. He then offers three handfuls of water, reciting, “May the world, from Brahmā down to the smallest pillar, be satisfied,” wishing for the act of satisfaction. At this point, Brahmā himself explains the rite of satisfaction (tarpaṇa), which brings joy to gods and ancestors. He invokes: “Om, may those who rejoice be satisfied. Om, may those who delight be satisfied. Om, may those with pleasant faces be satisfied. Om, may those with unpleasant faces be satisfied. Om, may the obstacles be satisfied. Om, may the creators of obstacles be satisfied. Om, may the meters be satisfied. Om, may the Vedas be satisfied. Om, may the herbs be satisfied. Om, may the eternal ones be satisfied. Om, may the other teachers be satisfied. Om, may the year and its parts be satisfied. Om, may the gods be satisfied. Om, may the apsarases be satisfied. Om, may the gods in darkness be satisfied. Om, may the ocean be satisfied. Om, may the nāgas be satisfied. Om, may the mountains be satisfied. Om, may the rivers, humans, and yakṣas be satisfied. Om, may the rākṣasas be satisfied. Om, may the piśācas be satisfied. Om, may the suparṇas be satisfied. Om, may the beings be satisfied. Om, may the four kinds of groups of beings be satisfied. Om, may Dakṣa be satisfied. Om, may Pracetas be satisfied. Om, may Marīci be satisfied. Om, may Atri be satisfied. Om, may Aṅgiras be satisfied. Om, may Pulastya be satisfied. Om, may Pulaha be satisfied. Om, may Kratu be satisfied. Om, may Nārada be satisfied. Om, may Bhṛgu be satisfied. Om, may Viśvāmitra be satisfied. Om, may Raivata be satisfied. Om, may Cākṣuṣa be satisfied. Om, may the great radiant ones be satisfied. Om, may Vaivasvata be satisfied. Om, may Dhruva be satisfied. Om, may Dhava be satisfied. Om, may Anila be satisfied. Om, may Prabhāsa be satisfied.” He continues, invoking the satisfaction of Sanaka, Sanandana, Sanātana, Kapila, Āsuri, Voḍhu, Pañcaśikha, the carrier of offerings for humans, Anala, Soma, Yama, and Aryaman. He addresses the ancestors: “Om, may the Agniṣvātta ancestors be satisfied. Om, may the Somapā ancestors be satisfied. Om, may the Barhiṣad ancestors be satisfied.” He offers salutations to Yama, Dharmarāja, Mṛtyu, Antaka, Vaivasvata, Kāla, the destroyer of all beings, Audumbara, Dadhna, Nīla, Parameṣṭhin, Vṛkodara, Citrā, and Citragupta. He prays, “May the world, from Brahmā down to the pillar, be satisfied.” He offers salutations and offerings to the ancestors, grandfathers, great-grandfathers, mothers, grandmothers, great-grandmothers, maternal grandfathers, and maternal great-grandfathers, invoking satisfaction for all. He asks that the lower, upper, and middle ancestors, those gentle, those who have gone, and the righteous, protect them during the invocation. He recites the lineage, offering the first handful for the father, and recalls: “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 a good mind. Om, may our gentle ancestors, the Agniṣvāttas, come by the divine paths to this sacrifice, delighting in the offerings, and may they bless us.” He invokes: “Om, carrying nourishment, immortality, clarified butter, milk, honey, and sprinkled offerings, you are Svadhā—satisfy my ancestors.” He repeats his salutations and offerings for all ancestors and relatives. For the grandfather, he prays: “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.” He blesses the world with sweetness: “Om, the winds move according to truth, the rivers flow with honey, may the herbs, nights, earth, sky, trees, sun, and cows be sweet for us.” For the great-grandfather, he offers: “Om, salutations to you, ancestors of essence, strength, life, Svadhā, terror, and wrath. Salutations to you, ancestors from the houses, from the curds, ancestors who are clothed.” For the maternal grandfathers and other maternal relatives, he offers three handfuls each. He also prays for the satisfaction of those in the lineage who died childless, offering water squeezed from a cloth. Brahmā then explains the excellent Vaiśvadeva rite. After kindling and sprinkling the fire, he 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. Om, may Vaiśvānara reach both sides, may Agni, radiant on the back, in heaven, on the horse, on earth, in the herbs, suddenly on the back, O Agni, salutations to the divine, may he be sixth at night.” He offers to Prajāpati, Soma, Bṛhaspati, Agni and Soma, Indra and Agni, Heaven and Earth, Indra, all the gods, Brahman, the waters, herbs and trees, the planets, the divine deities, Indra’s men, Yama, Yama’s men, all beings who move in heaven, the earth and ancestors, and to all beings who wander, poor and suffering in the world, seeking nourishment from the lord of nourishment. He also seeks nourishment for the outcastes and fallen ones. Brahmā then briefly describes the sacred sandhyā (twilight worship) for the twice-born. Whether pure or impure, in any state, one who remembers the lotus-eyed Lord becomes pure both outwardly and inwardly. He contemplates the Gāyatrī meter: Viśvāmitra is its seer, it is tripartite, with the oceans as its belly, the moon and sun as its eyes, Agni as its mouth, Viṣṇu as its heart, Brahmā and Rudra as its head, and Rudra as the tuft. The application is for upanayana. He assigns “Om, Bhūḥ” to the feet, “Bhuvaḥ” to the knees, “Svaḥ” to the heart, “Mahaḥ” to the head, “Janaḥ” to the tuft, “Tapaḥ” to the throat, “Satyaṃ” to the forehead. He offers salutations to the heart, head, tuft, armor, and weapon with their respective mantras.