Listen, O noble one, to the ancient instructions spoken by Shiva himself for the welfare of Brahmins, a sacred procedure for bathing that removes all sins. By following this method of bathing, worshipping Shankara just once, and drinking the Brahma-kurcha, a person is freed from all impurities. Shambhu, the God of gods, described three types of bathing for the benefit of Brahmins and others. First comes the Varuna bath, then the excellent Agneya bath, and finally the mantra bath. After these, one should worship the Supreme Lord. Yet, if one enters the water with a corrupted mind, purification does not occur even with ashes; purity of mind is essential, for without it, purification is meaningless. Even if a person bathes in all rivers, lakes, and ponds for eternity, without a pure mind, no cleansing takes place—this is certain. When the lotus of the mind awakens, it is pure; if it sleeps in darkness, only the light of knowledge can make it pure. For the bath, one should gather clay, cow dung, flowers, and ashes, placing them on the bank, and bring kusha grass to the bathing spot. After washing the feet and cleansing the body of dirt with substances found at the bank, the bath may begin. With the mantra 'uddhritāsīti', the body is further purified; clay is taken, another garment is donned, and anything unclean is avoided. Then, with the mantra 'gandhadvārāṃ durādharṣām', cow dung from a Kapila cow is applied, using only what is found in the air. After bathing again and discarding the soiled garment, a white garment is worn before continuing the bath. To achieve complete purification from all sins, one should invoke Varuna, worship the deity mentally, and meditate on Bhava. After rinsing three times at the holy place, immersing oneself while remembering Bhava, and rinsing again as prescribed, the sacred water is sanctified. Immersing once more, the Aghamarshana hymn is recited, and the master remembers the circles of the Sun, Moon, and Fire in that water. After rinsing again and emerging from the water, the knower of mantras enters the center of the holy place once more, increasing merit. Using a deer’s horn, palasha leaves, properly washed, kusha grass, and flowers, water is sprinkled for ablution. The Rudra, Pavamana, and Tvarita hymns are used, along with the Taratsamandi group and the two peace hymns. With the single śānti rite and the five Brahma purifications, the presiding deities and their seers are remembered. Having anointed his own head with water, the twice-born meditates in his heart on the three-eyed Lord, the five-faced Īśvara. Next, ācamana is performed as prescribed in his own sūtra, with pure hands, seated in a clean place. Sprinkling himself with water and holding kuśa grass in the right hand, he drinks water three times, attentively, forming a circle. Then, circumambulation is performed for the pacification of harm and sin. Thus, in brief, the excellent method of bathing and ācamana is described, all for the benefit of Brahmins. Afterwards, the goddess Gāyatrī, mother of the Vedas, is invoked: “May the boon-giving goddess come,” and likewise Maheśvarī. Water is offered for washing the feet, for sipping, and as arghya; the threefold prāṇāyāma is performed, whether seated or standing. The Gāyatrī is recited with praṇava a thousand times, or half that, or one hundred and eight times, performing one set in each of the three ways. Having offered arghya, worshipped, and bowed his head, he addresses her as “O goddess on the highest peak,” and then respectfully dismisses the mother. Facing east, he bows to Gāyatrī, the mother of the Vedas, with hands joined in reverence, and prays also to Bhāskara. He bows to the rising sun, the brilliant one, and Jātavedas, then again, as prescribed, to Sūrya and Brahmā. The Sūrya hymns from the Ṛg, Yajur, and Sāma Vedas are recited, and the fire is circumambulated three times. He bows to his own self, the inner self, and the supreme self, then again to Sūrya, Brahmā, and the fire. According to proper order, he invokes the sages and ancestors by name, saying, “I invoke all,” and calls upon all the gods from every direction. Afterwards, facing east or north, he offers libations as prescribed, meditating on the true forms and essences, bowing in due order. To the gods, flower-water is offered; to the seers, kuśa-water; and to the ancestors, water mixed with sesame and fragrance, everywhere. The sacred thread is worn over the left shoulder for the gods, across the chest for the seers, and over the right shoulder for the ancestors. Libations are offered in order: to the deities with the tip of the finger, to the seers with the little finger, and to the ancestors with the right thumb. In the same way, the twice-born performs the Brahma-yajña. A pure-minded one devoted to sacrificial acts should perform sacrifices to the gods, to humans, to beings, and to the ancestors. The study of one’s own branch of the Veda is called the Brahma-yajña; the offering of food into the fire is remembered as the Deva-yajña. Thus, O best of the twice-born, the sacred procedures for bathing, purification, worship, and offering are revealed, bringing welfare and merit to all Brahmins.