In the sacred city of Dvaravati, renowned for bestowing liberation upon the righteous, the devout approach their daily rites with reverence and care. Upon arrival at the holy waters, they bow to the sacred fords, invoking their sanctity from the very orb of the sun. Preparing for their bath, they remember auspicious mantras and the revered fords of Brahma, calling upon the sacred rivers—Narmada, Sindhu, and Kaveri—to make their presence felt in those waters. With heartfelt prayer, they seek the company of the highly fortunate, hoping such blessings will always be present at the time of their purification. After bathing, performed with mindful remembrance, and completing the offerings to their ancestors, the devotee presents arghya to the radiant Sun. Clad in a washed, unhemmed garment and wrapping a second one about the body, the devotee faces northeast. Sipping water with the recitation of the Gayatri, the twice-born purifies himself, sprinkling and thoroughly cleansing the body with pure water. The head is anointed with water as the sacred vyahritis, beginning with ‘bhur,’ are chanted. With solemn intent, the syllable ‘Om’ is placed upon the heart, ‘Bhu’ upon the head, and ‘Bhu,’ ‘Bhuvah,’ and ‘Svah,’ along with the protective mantra, are established in the three directions. The devotee then invites the divine presence: “Come, O bestower of boons, O goddess, O three-syllabled, O knower of Brahman.” At midday, the goddess is envisioned riding a bull, adorned in white garments; in the evening, she is seen upon Garuda, clothed in yellow. The sacred syllable, the vyahritis, and the three-footed mantra are recited together, and through pranayama, the breath is restrained in sequence from the left, center, and right. Thus, waters purify at midday, and fire at evening, as tradition proclaims. With care, the devotee ensures the water remains untouched by impurity, reciting, “May it not be impure by urine,” and uses water that has not touched the nose. Purification is completed with the affirmation, “Truth and righteousness.” According to proper rite, fragrance, flowers, and water are then offered to the Sun, the right arm raised and the left lowered, in the prescribed sequence at each of the day’s three periods. O Nārada, the Sāvitra, Vaiṣṇava, and other appropriate mantras are recited. Revolving the limbs three times, the energies inherent in each are meditated upon. The devotee invokes Gāyatrī, adorned with anklets that sound playfully as the swan ascends, revered and contemplated, to bring prosperity and abundance. Sāvitrī is meditated upon—radiant, her locks shining like lightning, crowned with the crescent moon, joyful, riding the bull, fair-bodied, the embodiment of the Yajurveda. In the evening, she is seen seated upon Garuda, adorned with jeweled anklets and a shining necklace, holding conch, discus, and mace, ever bestowing prosperity. In the evening, seated with devotion and the mind absorbed in the divine, the devotee recites the three-footed Gāyatrī, accompanied by the praṇava, in the sacred order of Bhūḥ, Bhuvaḥ, and Svaḥ. For the householder, this recitation is the sustainer of existence itself. With joined palms, water is offered to Gāyatrī and Sāvitrī, and, having received permission from Brahmā, Śiva, and Hari, the devotee departs with reverence. After the morning rites are complete, other prescribed duties are performed. The forest-dweller and ascetic, too, must bathe and purify themselves. Holding darbha grass in hand, they perform the Brahma-yajña, and during the first watch of night, these acts are observed in their proper order. One who neglects these sacred duties is to be known as a heretic, excluded from all dharma. It is better to abandon such a one, for he is counted among the great sinners, destined to fall into terrible hells for as long as the sun, moon, and stars endure. In all things, the guest must be properly honored with food and offerings, upholding the sacred tradition of hospitality and righteousness.