In the sacred tradition, a Brahmin begins his daily rites by performing ācamana, the ritual sipping of water, as prescribed in his own sūtra. He does so with pure hands, seated in a clean place, following the proper procedures. Sprinkling himself with water and holding kuśa grass in his right hand, he drinks water three times, staying attentive and forming a circle as he does so. To pacify any harm or sin, he then circumambulates, completing the excellent method of bathing and ācamana, which has been briefly described for the benefit of all Brahmins. Next, he invokes the goddess Gāyatrī, mother of the Vedas, saying, “May the boon-giving goddess come,” and likewise calls upon Maheśvarī. He offers water for washing the feet, for sipping, and arghya to her, performing the threefold prāṇāyāma, whether seated or standing. He recites the Gāyatrī with praṇava a thousand times, or half that, or one hundred and eight times, completing one set in each of the three ways. After offering arghya, worshipping, and bowing his head, he addresses the goddess: “O goddess on the highest peak,” and then respectfully dismisses the mother. Facing east, he bows to Gāyatrī, the mother of the Vedas, with joined hands in reverence, and then prays to Bhāskara, the sun. He bows to the rising sun, the brilliant one, and to Jātavedas; then, according to rule, to Sūrya and Brahmā. He recites Sūrya hymns from the Ṛg, Yajur, and Sāma Vedas, and circumambulates the fire three times. He bows to his own self, the inner self, and the supreme self; then again to Sūrya, Brahmā, and the fire. Following proper order, he invokes the sages and ancestors by name, saying, “I invoke all,” and calls upon all the gods from every side. Afterwards, facing east or north, he offers libations according to rule, meditating on their true forms and essences, and bowing in due order. He offers to the gods with flower-water, to the seers with kuśa-water, and to the ancestors with water mixed with sesame and fragrance, everywhere. 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, offering libations in order. The wise man offers libations to the deities with the tip of his finger; to the seers with the little finger, for the attainment of all accomplishments; and to the ancestors with the right thumb. In this way, the twice-born should perform the Brahma-yajña. A pure-minded one, devoted to sacrificial acts, performs the sacrifice to the gods, the sacrifice to humans, the sacrifice to beings, and the sacrifice 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 known as the Deva-yajña. The prescribed offering of food to all beings is called the Bhūta-yajña, which bestows sustenance on all embodied creatures. Bowing to Brahmins who are accompanied by their wives, who know all the principles and are versed in the Vedas, whatever food is given to them is called Manuṣya-yajña. Whatever is given with the ancestors in mind is called Pitṛ-yajña. Thus, one should perform these five great sacrifices for the attainment of all purposes. Among all sacrifices, the Brahma-yajña is considered supreme; a mortal devoted to this is honored in the world of Brahma. By the Brahma-yajña, all the gods along with Indra, as well as Brahmā, Viṣṇu, and Śaṅkara, are satisfied, as are the Vedas and all the ancestors. There should be no doubt about this; even if a Brahmin has gone outside the village, he should know the Brahma-yajña. As far as a man can see the thatched roofs of huts, whether to the east, north, northeast, or any other direction, he should perform the auspicious sipping of water for the sake of the Brahma-yajña. To please, Brahmins sip water three times, rinsing again and again, with the Ṛgveda. Then, having wiped with the Yajurveda and washed twice with water, he should touch his head with the Sāmaveda. He touches his eyes with the Atharvaveda and likewise with the Āṅgirasa hymns; he touches his nose, and washes his limbs repeatedly with water. In the same way, he touches himself with the Brahmā and other deities of the eighteen Purāṇas, and likewise the Upapurāṇas, such as the Saurapurāṇa, in their proper order. He touches his ears for pleasing with the auspicious Itihāsas, such as the Śaiva and others, and then touches the region of his heart. He who knows all the Kalpas touches himself with all the Kalpas, and having thus sipped water and spread a mat of darbha grass, the wise man places his right hand to the north, adorned with a golden ring, whether wearing the sacred thread or not. A twice-born who wears the sacred thread, intent and composed, performs the Brahma-yajña as prescribed. A sage who neglects the five great sacrifices is not truly noble. After eating, if a man is born in the womb of swine, it is due to neglect; therefore, one who desires auspiciousness must perform these rites with all effort. After the Brahma-yajña, one should bathe with full attention, gather water as prescribed, and enter the dwelling with self-control. Outside the house, one washes feet and hands with water, then performs the ash-bath as prescribed for purification of the body. The ash is purified according to rule, using the Praṇava, and taken from the Agnihotra fire. In the morning, at sunrise, one offers oblations with the mantra ‘Jyotiḥ Sūrya.’ In the evening, before sunset, one offers to the fire with the mantra ‘Jyotir Agni.’ Thus, the ash remaining from the sunrise oblation is pure and auspicious.