In ancient times, the wise set forth the duties and practices that guide a righteous life. Among the four varṇas, those who serve the Brāhmaṇas, Kṣatriyas, and Vaiśyas are known as Śūdras; those who till the earth are called Vṛṣalas, and others are regarded as Dasyus. At the break of dawn, it is prescribed that one should turn to the east and contemplate the sacred duties ordained by the gods. One should reflect upon the means of livelihood, the hardships that may arise, and the necessary expenditures. Further, it is wise to consider the span of life, the presence of enmity, the certainty of death, the weight of sin, the gifts of fortune, the onset of disease, the need for nourishment and strength, and the benefits that come from rising early in the morning. The end of night is known as dawn, and the juncture that marks this transition is half a yāma. At this time, the twice-born should rise and attend to the body's needs, voiding urine and feces. This should be done far from the house, in a secluded place, entering while facing north if possible, or another direction if north is not feasible. It is important not to face water, fire, Brāhmaṇas, or the gods during this act. One should cover the organ with the left hand and the mouth with the other. After relieving oneself, one should rise without looking at the impurity. With water drawn, one must cleanse oneself outside the water source. Alternatively, without entering a place sacred to the gods, ancestors, or seers, the anus should be cleansed with earth—seven, five, or three times, as appropriate. The organ is to be cleansed to the measure of a karkoṭa, and the anus thoroughly. Thereafter, one should wash the hands and rinse the mouth eight times. Cleansing may be done with any vessel or with wood, always outside the water, and avoiding the use of the index finger. Cleaning the teeth is also prescribed. Having saluted the water and the gods with a mantra, one should then bathe. If full immersion is not possible, bathing up to the throat or waist is acceptable. Immersed up to the knees, the wise perform the mantra-bath, offering libations to the gods and others there with sacred water. After bathing, one should don a freshly washed garment, folding it five times, and always wear an upper garment during rites. When bathing in a river or other sacred water, the bathing garment should not be washed there; but in a pond, well, or at home, washing the garment after bathing is appropriate. Whether on stone, grass, in water, or on land, the garment should be washed and wrung for the satisfaction of the ancestors. With ashes, one should mark three lines on the forehead, reciting the mantra taught by Jābāla. If this is done in water, it leads to a negative consequence. Sprinkling water upon the head while reciting 'āpohiṣṭha' removes sin; sprinkling upon the feet with the mantra 'yasya' is called the joint-sprinkling. The wise know the mantra-bath as sprinkling the heart, feet, and head, in that order. When one is touched slightly, in times of illness, in fear of rulers or kingdom, or after a long absence, the mantra-bath should be performed. In the morning, one should sprinkle water reciting the Sūrya Anuvāka; in the evening, with the Agni Anuvāka; after drinking water, and at midday, sprinkling should be performed again. At the end of reciting the Gāyatrī mantra, water should be offered upwards and eastwards. With the mantra, a single arghya offering is made to the Sun in the middle of the sky. At sunset, facing west on the earth, the offering is lifted and presented. In the morning and at midday, the offering is made with the fingers, in the same way. Through the space between the fingers, one should see the Sun suspended, and, after circumambulating oneself, perform pure sipping of water. If the evening Sandhyā is performed after the appointed time, it bears no fruit. Performing at the wrong time is only considered 'timely' after the day has passed, as prescribed. If the proper time is missed, one should recite the Gāyatrī a hundred times daily to make amends; after a further lapse, one should recite the Gāyatrī a hundred thousand times. If a month passes without the practice, one should again perform the daily upanayana, honoring Īśa, Gaurī, Guha, Viṣṇu, Brahmā, Indra, and Yama. In this way, one satisfies the forms of these deities to fulfill one's purpose. After offering to Brahman, pure sipping of water is performed. To the south of the sacred place, in a monastery or mantra-hall, the wise should perform these rites—be it in a temple or even at home, at a fixed place. Having saluted all the gods, with a steady mind and seat, one should first recite the Praṇava (Oṁ), then the Gāyatrī. Understanding the unity of the individual and Brahman, one should recite the Praṇava, the creator, sustainer, and imperishable essence of the three worlds. The destroyer, Rudra, the self-luminous, is worshipped—he who is the source of the organs of knowledge and action, and the functions of mind and intellect. One should always be inspired toward dharma, knowledge, enjoyment, and liberation. By contemplating this meaning with the intellect, one certainly attains Brahman. Or, for the fulfillment of Brahminhood, one may recite daily; the foremost Brahmin should recite a thousand times in the morning. For others, according to their capacity, a hundred times at midday is prescribed, and in the evening, twelve times, together with the eight tufts. Beginning from the root center and up to the twelve-point limit, one should contemplate the lords of knowledge—Brahmā, Viṣṇu, Śiva, the individual soul, and the Supreme Lord. With the intellect united with Brahma, recite with the contemplation of 'soham', meditating from the crown of the head and outside the body as well. From the great principle, the body is said to have a thousandfold divisions; for each, one should recite once, proceeding gradually, one after another. The individual soul should be united with the Supreme; this is the essence of recitation. The body is described as having a hundred and ten, adorned with eight tufts. Thus, the recitation of mantras is known by the progression of recitation: a thousand is considered Brahma's, a hundred is known as Indra's. For the protection of the self from other elements, one is born in the womb of Brahma; facing the sun, one should always practice thus.