With deep reverence, one begins the sacred daily rites by first saluting the waters and the gods with appropriate mantras, then proceeds to bathe. If full immersion is not possible, bathing up to the throat or waist is permitted. Even immersing oneself up to the knees suffices, provided the bath is accompanied by mantra; and here, the wise offer libations of sanctified water to the gods and other revered beings. Afterwards, one should don a freshly washed garment, folding it five times, and also wear an upper cloth for every ritual occasion. When bathing in a river or other holy water, the bathing garment itself should not be washed there; but if bathing in a pond, well, or at home, the wise should cleanse themselves and their garments after bathing. Wherever one is—on a stone, on grass, in water, or on land—washing and wringing the garment is performed to please the ancestors. With sacred ashes, the three lines are drawn on the forehead using the mantra taught by Jābāla; to do otherwise, especially while still in water, leads to undesirable consequences. To remove sin, one recites the ‘āpohiṣṭha’ mantra while sprinkling water on the head; the ‘yasya’ mantra is recited while sprinkling the feet, which is called the purification of the joints. The wise know the mantra-bath is completed by sprinkling water on the heart, feet, and head, in that order. This ritual purification is especially important when one has been touched, is ill, feels threatened by rulers or the state, or has been absent for a long time. In the morning, the Sūrya Anuvāka is recited; in the evening, the Agni Anuvāka. After drinking water and at midday, sprinkling is again performed. At the end of reciting the Gāyatrī mantra, one throws water upwards and to the east as an offering, and then, with the mantra, offers a single arghya to the Sun at its zenith. At sunset, facing west and seated on the earth, one offers again; in the morning and at midday, the offering is made with the fingers. Through the space between the fingers, one beholds the Sun suspended in the sky. After circumambulating oneself, one performs the pure sipping of water. If the evening Sandhyā is performed after its appointed time, it yields no fruit; if done at an improper hour, it is considered ‘timely’ only after the day has passed, as prescribed. When the day has passed, the Gāyatrī should be recited a hundred times in order; if the mirror period has elapsed, the Gāyatrī is to be practiced a hundred thousand times. After a month’s delay, one must again perform the daily upanayana, invoking Īśa, Gaurī, Guha, Viṣṇu, Brahmā, Indra, and Yama, thus satisfying these divine forms to attain one’s purpose. After offering to Brahman, one completes the pure sipping of water. The wise perform these rites to the south of the sacred area, in a monastery or mantra-hall, or even at home in a fixed, consecrated place. There, after saluting all the gods, seated steadily in mind and body, one first recites the Praṇava, then the Gāyatrī. Understanding the essential unity of the individual self and Brahman, one recites the Praṇava, acknowledging it as the creator, sustainer, and imperishable force of the three worlds. One worships the destroyer, Rudra, the self-luminous, and recognizes the functions of knowledge, action, mind, and intellect as divine. One should always be inspired toward dharma, knowledge, enjoyment, and liberation; contemplating these meanings with intellect, one certainly attains Brahman. Alternatively, for the fulfillment of Brahminhood, one may recite daily; the foremost Brahmin recites a thousand times each morning. Others, according to their capacity, recite a hundred times at midday, and in the evening, twelve times, along with the eight tufts. Beginning from the root center and ascending to the twelve-point limit, one contemplates the lords of knowledge—Brahma, Vishnu, Shiva—the individual soul, and the Supreme Lord. With intellect united with Brahma, reciting with the contemplation of ‘soham’, one meditates upon these deities from the crown aperture and even beyond the body. Starting from the great principle, the body is considered to have a thousandfold nature; for each aspect, one recites once, proceeding gradually through each. The individual soul is to be merged with the Supreme; this is the very essence of recitation. The body is described as having a hundred and ten aspects, adorned with eight tufts. Thus, the progression of mantra recitation is explained: a thousand recitations are associated with Brahma, a hundred with Indra. For self-protection from other principles, one is said to be born in the womb of Brahma; always facing the sun, one should practice accordingly. A person who has completed twelve hundred thousand recitations is considered a complete Brahmana; with less than a hundred thousand Gāyatrī recitations, it is used for Vedic purposes alone. After observing discipline for seven days, one may undertake renunciation, reciting the renunciant’s Praṇava twelve thousand times each morning. Day by day, as time passes, recitation continues in this order; at the beginning and end of the month, one completes one hundred and fifty thousand recitations. When the proper time has passed, one again undertakes the sending forth; by doing so, faults are appeased—otherwise, one faces dire consequences. Therefore, those who desire dharma and wealth must strive diligently, for there is no other way. A Brahmana seeking liberation should always practice knowledge of Brahman. From dharma comes wealth, from wealth comes enjoyment, and from enjoyment arises detachment; when enjoyment is gained through dharma and wealth, detachment is produced. But enjoyment sought in the opposite way leads only to attachment. Dharma is said to be of two kinds: one through offerings and ritual substances, the other through bodily acts like pilgrimage and bathing. Wealth brings wealth; austerity brings divine form. The desireless attain purity, and through purity, knowledge—of this there is no doubt. In the Krita age, austerity is praised; in Kali, dharma through ritual substance. In Krita, perfection comes by meditation; in Treta, through austerity; in Dvapara, knowledge is gained by worship; and in Kali, by the worship of images. Thus, the wise follow the sacred order, ever striving for purity, knowledge, and the ultimate union with Brahman.