In the sacred tradition, it is taught that one should recite the Śatarudrīya, the Atharvaśiras, and the hymns to the Sun, each according to one's capacity. If standing, the recitation should be performed with concentration, eyes fixed upon the brilliant sun. For this practice, a rosary made of akṣa-beads is recommended, with those from the north considered the most superior. During the recitation, one must remain composed, refraining from moving the head or neck, and avoiding the display of teeth. The recitation is best performed in a solitary, auspicious place. After conversing with others and bathing, one should return to the practice of recitation. The Sāvitri mantras should be chanted to the best of one's ability, and the Pavamāni hymns as desired. Alternatively, with a pure mind, one may sit upon clean earth or darbha grass. Having performed ācamana in accordance with scripture, one should undertake self-study as able. At the beginning of the recitation, the syllable 'Om' is uttered, and at its conclusion, 'Salutations' is spoken, offering oblations to the divine. With water mixed with sesame seeds, the ancestors are to be satisfied with devotion, following the procedures prescribed in one's own Veda. The wise should honor both divine sages and ancestors with handfuls of water. For ancestral rites, the sacred thread is placed over the right shoulder, using one's own tīrtha with proper feeling. The gods are worshipped with one's own mantras, offering flowers, leaves, or water. Other desired deities may also be worshipped, with devotion, free from anger and haste. All waters are considered deities; thus, by such worship, they are properly honored. Flowers should be placed reverently, one by one, each separately. Above all, Hari, who is without beginning, middle, or end, should always be worshipped. There is no mantra in the four Vedas equal to these two: with self identified with that, mind absorbed in that, and peaceful, one should recite the mantra, 'That is Viṣṇu.' The great god Maheśvara should also be worshipped, with a purified mind. With concentration, the Īśāna, Rudra, or Tryambaka mantras are to be used. Saying 'Salutations to Śiva' with this mantra, it should be applied. One should offer one's own self to the Lord, who is declared as Brahman, and meditate upon the divine Lord Shiva, who dwells in the midst of the sky. Upon entering the house with a concentrated mind, one should perform the five great sacrifices. Among these, the human sacrifice and the Brahma sacrifice are especially declared. After performing the human sacrifice, one should engage in self-study. Seated upon a bundle of kusa grass, holding kusa in hand with focused mind, the Vaisvadeva rite is then performed, known as the sacrifice to the gods. In the household fire, food is offered to the gods, which is the eternal ordinance. This is also known as the sacrifice to beings, granting sustenance to all embodied creatures. Food is to be offered as a bali on the ground to birds, O best of twice-born. This sacrifice to beings is performed daily, both morning and evening. The daily śrāddha is prescribed as the ancestral sacrifice, which bestows progress. It is to be given to a twice-born who knows the true meaning of the Vedas. Returning to one's own house with mind, speech, and actions tranquil, one should always give to the guest and recognize the Supreme Lord. This practice is abundant and destructive, and is said to be fourfold. Arriving guests should be honored according to one's ability, as is proper for a guest.