Rising at dawn, I dedicate myself to you and prepare to follow the journey of worldly life. To attain all accomplishments, it is right to offer the ajapa—the unceasing, effortless recitation. Indeed, the living being is ever engaged in reciting the Gayatri known as ajapa. The deity presiding over this is the supreme swan, present at both the beginning and the end, endowed with seed and power. This deity is formless, is righteousness itself, and is knowledge—so it is, again and again. The accomplished adept should assign those born with such qualities to the six limbs of the subtle body. At the entrance, one should meditate upon the syllable ‘sa’ as prescribed. In the root center, at the four-petaled lotus, the seed syllables from ‘va’ to ‘sa’ reside. Here, the form envisioned holds a noose, a goad, a vessel of nectar, and sweet delight in her hands. In the sacral center, shining like coral and joined with the syllables from ‘va’ to ‘la’, the deity's hands are adorned with a ladle and a rosary, O lotus-born one. There, the leaves are dark as rain clouds lit by lightning, bearing the marks from ‘ḍa’ to ‘pha’ within. With beauty, let six thousand offerings be made to Viṣṇu. To the white one, who holds a trident, shows the gestures of fearlessness and boon-bestowing, and carries a pot, to Rudra mounted on the bull, another six thousand offerings are to be made. Then, to the great light, the lord of the senses, in the command-wheel joined with the letter ‘ha’, in the two-petaled lotus, a thousand offerings should be made. In the thousand-petalled great lotus, endowed with the duality of sound and point, at the beginning of worship, a thousand offerings are to be made to the teacher. Of the recitation, which is measured as twenty-one thousand, one should undertake it with the resolve: “May Viṣṇu, the giver of liberation, be pleased with me.” In this practice, I realize: I am truly Brahman, not bound in worldly existence, ever free, untouched by sorrow. Then, one should perform bodily duties and likewise the worship of the gods. Now, I shall explain the method of marking oneself with the sign of good conduct. O goddess, the earth, with the ocean as her girdle and mountains as her breasts, is to be revered. Having prayed to the earth in this way, one should move about according to the proper rule. Let the seers, gods, spirits, and those who are secretive depart from one’s presence. Thus, giving three claps and covering the head with a cloth, one should, after evacuation of waste, purify oneself with earth and water. Apply earth seven times to the hands, and three times three to the feet. Having taken a plant, one should pray with the mantra prescribed by Manu: “O plant, grant us prosperity, wisdom, and intelligence.” Having received the plant, with the mantra of desire, the officiant should perform the act with concentration. Placing the seed syllable of desire within the heart, one should purify the teeth with it. Then, proceed to the temple of the gods and remove any remnants. Sprinkle the vessel with tears, and with the root, ignite the sacred fire. With a lamp of pure cow ghee, move the light all around. Having performed the nīrājana rite in this way, and having prayed to one’s own Lord, go to the sacred place, bow, and set down the bathing requisites. One should anoint the body up to the feet and wash with water from the sacred place. Thus, the daily journey begins, sanctified by devotion, discipline, and the remembrance of the Supreme.