With a heart purified and mind serene, the devotee approaches the worship of the great god Maheśvara. Focusing his thoughts, he invokes the sacred mantras of Īśāna, Rudra, or Tryambaka, letting their vibrations fill his being. With reverence, he utters, “Salutations to Śiva,” and applies the mantra with full intent, offering his very self to the Lord, who is proclaimed as Brahman. He meditates upon the divine Lord Śiva, envisioning him dwelling radiantly in the midst of the sky. Entering his house with a concentrated mind, he prepares to perform the five great sacrifices prescribed for a householder. Among these, the sages declare the human sacrifice and the Brahma sacrifice to be of special importance. Upon performing the human sacrifice—symbolically offering his own lower self—he then engages in self-study. Seated upon a bundle of sacred kusa grass, holding kusa in his hand, he fixes his mind and proceeds to the Vaisvadeva rite, the sacrifice to the gods. In his household fire, he offers food to the deities, following the eternal ordinance. This is also known as the sacrifice to beings, for the food offered in fire becomes sustenance for all embodied creatures. He places a portion of food as bali upon the ground for the birds, honoring all life, O best of the twice-born. This sacrifice to beings is to be performed every day, both in the morning and in the evening. The daily śrāddha, the ancestral sacrifice, is likewise prescribed, for it bestows progress upon the ancestors. This offering is to be given to a twice-born who knows the true meaning of the Vedas. Returning to his home with mind, speech, and actions tranquil, the householder is ever prepared to welcome a guest, recognizing in him the presence of the Supreme Lord. Hospitality is abundant and, if neglected, destructive; it is said to have four aspects. One should honor guests according to one’s means and always act as is proper for a host. Food should be given to those in need, free from greed and according to one’s ability. When the time for the meal arrives, the householder eats together with his relatives, speaking respectfully and never disparaging the food. If, however, someone eats alone in delusion, he is destined for rebirth among animals. Worship of the gods, on the other hand, swiftly destroys sins. But one who eats selfishly falls to the lower worlds and is reborn among pigs. Yet, if he eats with his own people, sharing in harmony, he attains the highest state. Seated on a pure seat, with his feet touching the ground, the householder faces west to partake of prosperity, or north to partake of truth, as taught by Manu, the lord of all creatures—a practice equal in merit to fasting. Having sipped water and moistened his mouth, free from anger, he eats his meal with five moist foods. Reciting, “You are the covering of nectar,” he sprinkles water for purification. He offers first to Apana, then to Vyana, vital airs within, and knowing their true nature, the twice-born offers the food into his own self. With his mind meditating on the god, the Self, indeed Prajapati, he rinses his mouth and again recites, “This is a cow,” acknowledging the sacredness of his meal. He recites, “You are the knot of the vital airs,” and touches his heart, letting water drip from his hand, his mind composed. Then, with the sacred syllable, he unites his own self with Brahman. Whoever thus performs his daily duties attains the abode of Brahman. These observances are to be practiced in the evening, between the two meals, and especially at twilight, upholding the eternal way.