Hear now the story as revealed in the sacred verses. It is said that for every single hair upon the body of an animal, so many hells does one enter by committing the act of killing it. Thus, the consequences of such actions are grave and manifold. For those who are twice-born, the consumption of intoxicating drink is always to be avoided—this is an unwavering rule. If a twice-born person indulges in such drink, he falls from his prescribed duties and becomes unfit for the company of the righteous. As long as he does not completely renounce such base indulgence, he remains disqualified from sacred acts. Especially for a Brāhmaṇa, should he drink what is forbidden, he is destined for the terrible Raurava hell. But now, let us learn the actions by which one may be freed from bondage. Day by day, the Brāhmaṇa must perform the prescribed duties, following the proper order. He should meditate upon the Lord of the mind, who is born from the discipline and hardship of bodily effort. Bathing in pure rivers, having performed the proper purification, is essential according to the scriptures. Therefore, with utmost effort, one should perform the morning bath, for the sages are always pleased by this act—there is no doubt about this. No act should be performed before the morning bath, for by this bath, all sins are washed away. Especially before sacrifice and recitation, the bath is to be performed. Cleansing oneself with a wet garment is known as the Kāpilika purification. The wise declare that one should perform the Brāhma and other types of bathing as is possible for oneself. In this way, the Vāruṇa and Yogic baths are also described, making sixfold the forms of bathing. The Āgneya bath is the cleansing of the body from feet to head with ashes, while bathing by exposure to sunlight and rain is called the divine bath. The Yogic bath is said to be meditation upon Viṣṇu. One should always perform that bath which purifies the mind of people. After properly eating, one should clean the tooth-stick. This stick should be as thick as the middle finger and twelve finger-breadths long. The woods of apāmārga, bilva, and especially karavīra are recommended for this purpose. Once the stick for the day has been discarded, the knower of rules should chew a fresh one. After washing and breaking it, it should be discarded in a clean place with full concentration. One should always perform ācāmanam, the ritual sipping of water, with mantras, and again with control of speech. Water is indeed pure, especially when sanctified by the vyāhṛtis, the Sāvitrī, and the auspicious Vāruṇa mantras. Having recited these, one should offer water with a focused mind to the Sun. After performing the threefold prāṇāyāma, one should meditate on the Sandhyā, as prescribed in the scriptures. This divine power is the supreme energy, arising from the three principles. The Brāhmaṇa should always perform Sandhyā worship facing east. Whatever else he does, without this worship, he does not obtain the fruit of his actions. In former times, those who duly worshipped at twilight attained the highest state. But abandoning reverence to Sandhyā leads one to a multitude of hells. By worshipping in this way, one attains the supreme deity of yogic form. A learned one should recite the Sāvitrī hymn, facing east, standing with full concentration. With various mantras arising from the Ṛg, Yajur, and Sāma Vedas, all relating to the Sun, he should offer obeisance on the ground with his head, using those very mantras. Thus, with reverence, he offers salutations: "Salutations to you, O radiant one, O Sun, O embodiment of Brahman.