The knower of sacred mantras, intent on ritual purity, begins his sacred bath by invoking the mantra “gandhadvārāṃ durādharṣām.” With this, he carefully applies cow dung from a Kapila cow, taking only what is suspended in the air, a subtle and auspicious form. After this first act of purification, he bathes once more and discards his soiled garment, donning instead a fresh, white cloth, signifying inner and outer cleanliness. Seeking complete purification from all sins, he calls upon the deity Varuna, worshipping him inwardly, and meditates devoutly upon Bhava. At the holy place, he immerses himself in the water, rinsing three times while keeping the remembrance of Bhava alive in his heart, and follows the prescribed procedure to sanctify the sacred water itself. Immersing himself again, he recites the powerful Aghamarshana hymn, and in that consecrated water, he contemplates the radiant circles of the Sun, the Moon, and Fire. Emerging after another rinse, he enters once more into the center of the holy place, seeking an increase in merit. With implements of ritual purity—a deer’s horn, palasha leaves, thoroughly washed, along with kusha grass and fragrant flowers—he sprinkles water for ablution. He chants the Rudra, Pavamana, and Tvarita hymns, as well as the Taratsamandi group and the two hymns of peace, invoking their power. He performs the single śānti rite and the five purifications of Brahma, all the while remembering the presiding deities and the seers associated with those mantras. Thus anointing his own head with sanctified water, the twice-born meditates in his heart upon the three-eyed Lord, the five-faced Īśvara. Sitting in a clean place, hands pure, he performs ācamana as prescribed by his own sūtra. With kusha grass in his right hand, he drinks water three times, attentive and forming a circle. He then circumambulates, seeking the pacification of all harm and sin. In this way, the excellent method of bathing and ācamana is completed, a practice for the benefit of all brāhmaṇas. Now, the sacred rites continue. He invokes the goddess Gāyatrī, the mother of the Vedas, entreating, “May the boon-giving goddess come,” and likewise calls upon Maheśvarī. He offers her water for washing the feet, for sipping, and the arghya, performing the threefold prāṇāyāma, whether seated or standing. He recites the Gāyatrī mantra with praṇava a thousand times, or, if unable, half that, or at least one hundred and eight times, completing a set in each of the three prescribed ways. Having offered arghya, worshipped, and bowed his head, he respectfully addresses her, “O goddess on the highest peak,” and then gently dismisses the divine mother. Facing east, he bows to Gāyatrī, the revered mother of the Vedas, hands joined in reverence, and offers prayers to Bhāskara, the Sun. He bows to the rising sun, to the brilliant Jātavedas, and then, following the rules, to Sūrya and to Brahmā. He recites the Sūrya hymns from the Ṛg, Yajur, and Sāma Vedas, and circumambulates the sacred fire three times. He bows to his own self, the inner self, and the supreme self, and again to Sūrya, Brahmā, and the fire. The ritual continues as he invokes, in proper order, the sages and ancestors by name, declaring, “I invoke all,” and calls upon all the gods from every direction. Afterwards, facing east or north, he offers libations as prescribed, meditating upon the true forms and essences, bowing in due order. He makes offerings to the gods with flower-water, to the seers with water touched by kusha grass, and to the ancestors with water mixed with sesame seeds and fragrance, in all directions. For these offerings, he wears the sacred thread over the left shoulder for the gods, across the chest for the seers, and over the right shoulder for the ancestors, proceeding in the correct sequence. The wise one offers libations to the deities with the tip of his finger, to the seers with the little finger, and to the ancestors with the right thumb, each gesture bringing the corresponding blessings. In this way, O best of sages, the twice-born performs the Brahma-yajña. A pure-minded soul devoted to sacrificial acts then performs the five great sacrifices: the sacrifice to the gods, to humans, to all beings, and to the ancestors. The study of one’s own branch of the Veda is known as the Brahma-yajña; the offering of food into the fire is the Deva-yajña. The prescribed offering of food to all beings is called Bhūta-yajña, which nourishes all embodied creatures. When food is given to Brahmins who are always accompanied by their wives, who know all principles and are learned in the Vedas, this is called the Manuṣya-yajña. Whatever is given with the ancestors in mind is called the Pitṛ-yajña. Thus, these five great sacrifices are to be performed for the attainment of all purposes. Of all these sacrifices, the Brahma-yajña is held supreme. One who is devoted to the Brahma-yajña is honored in the world of Brahma. Through the Brahma-yajña, all the gods, including Indra, are satisfied, as are the blessed Brahmā, Viṣṇu, and Śaṅkara, the blue-throated one. The Vedas and the ancestors are also pleased—there is no doubt of this. Even if a Brahmin is away from his village, he should still know to perform the Brahma-yajña. Wherever a man can see the thatched roofs of huts, whether to the east, north, northeast, or any direction, he should perform the auspicious sipping of water for the Brahma-yajña. For their pleasure, Brahmins sip water three times, rinsing repeatedly, with the Ṛgveda. Then, wiping with the Yajurveda and washing twice with water, he touches his head with the Sāmaveda. He touches his eyes with the Atharvaveda and the Āṅgirasa hymns, touches his nose, and again and again washes his limbs with water, thus completing the sacred rites in purity and devotion.