O King, understand the sacred procedures of daily purification and offering, as revealed by the ancient sages. When seeking to purify oneself, one must avoid earth that contains small living beings or has been disturbed by a plough, for such earth is not fit for ritual cleansing. Instead, pure earth is to be used: for cleansing the organ, one lump is sufficient; for the anus, three; for the left hand, ten; and for both hands together, seven lumps are prescribed. The earth must be clean, unscented, and uncoated, and the water should be free from bubbles. Carefully and repeatedly apply the earth with mindful attention. After cleansing the feet, wash them a second time, then sip water thrice and wipe the mouth twice, as tradition dictates. Next, touch the sacred points of the body—the openings of the head, the crown, the arms, the navel, and the heart—with water, thus sanctifying oneself. Once the mouth is rinsed, arrange the hair, gaze into a mirror, apply collyrium to the eyes, perform auspicious acts, and take up sacred grass or similar items. With faith, one should then act in accordance with one’s own varṇa and dharma, pursuing righteous livelihood and the acquisition of wealth, and performing sacrifices as appropriate. For it is through wealth that people are able to establish Soma-sacrifices, offerings of clarified butter, and cooked oblations; thus, one should strive for prosperity to fulfill these duties. For daily rites, bathing should be undertaken in rivers, lakes, ponds, and waters created by the gods, as well as in mountain springs. If such natural waters are not available, one may use water drawn from a well, or, if necessary, water brought from home, or even bathe with water sprinkled on the ground. Once bathed and dressed in clean garments, one should offer libations to the gods, the sages, and the ancestors, each with their respective sacred waters, focusing the mind fully on this act. To please the gods, offer water three times; to the sages and to Prajāpati, a single offering suffices. For the ancestors, as well as grandfathers and great-grandfathers, offer water with devotion. Water should also be offered to the maternal grandfather, his father, and his father before him. Likewise, to the mother, stepmother, grandmother, the wife of the teacher, to teachers themselves, maternal uncles, and dear friends—offerings are made as desired. By reciting the appropriate prayers and making these offerings, one satisfies the gods and all beings for their benefit. The gods, asuras, yakṣas, nāgas, gandharvas, rākṣasas, piśācas, guhyakas, siddhas, kūṣmāṇḍas, animals, and birds—all these, whether dwelling in water, on earth, or in the air, are quickly gratified by the water thus given. Even those suffering in all hells and states of torment are refreshed by these offerings. May all relatives, present or from previous births, and any being who desires water from me, find complete satisfaction. Wherever creatures are afflicted by hunger and thirst, may this water, given with sesame, bring them comfort and relief. Thus, O King, has the procedure of offering water with desire been explained; by performing this act, one pleases the entire world and gains the merit arising from its satisfaction. Having properly made these offerings of water, accompanied by śrāddha, and having sipped water, one should then offer a handful of water to the Sun, saluting Vivasvat—the radiant Brahman, the energy of Viṣṇu, the creator of the world, the pure one, Savitṛ, the witness of all actions. Then, the worship of the household and chosen deities is undertaken, offering water for ablution, flowers, incense, and other gifts. A special Agnihotra sacrifice is performed beforehand for Brahman. With reverence, oblations are offered to Prajāpati, then to Kashyapa for the household, and next, in proper order, to Anumati. The remaining portion of the offering is placed in a vessel, then cast for Earth and Parjanya; at the doorway for Dhatu and Vidhatri, and in the center of the house for Brahman. Hear further, O Tiger among men, about the guardian deities of the directions: to Indra, Yama, Varuna, and the Moon, offerings are made in the eastern and other directions. In the northeast, a bali is offered to Dhanvantari, followed by the Vaisvadeva rite. In the northwest, offerings are made to Vayu in all directions as prescribed, and also to Brahman, Antariksha, and the Sun. Bali is also given to the Visvedevas, all beings, the eight guardians of the world, the ancestors, and the Yakshas. Then, with a pure mind, one should place other food on a clean spot of earth, as desired, for the beings of the earth. May the gods, humans, cattle, birds, Siddhas, Yakshas, serpents, Daityas, Pisachas, trees, and all who desire food be satisfied by what I have offered. May ants, insects, moths, and all the hungry bound by karma find contentment and happiness from this food. For those who have no mother, father, or kin, or any means of obtaining food, may this offering bring them joy and satisfaction. All beings and this food are myself, Viṣṇu—there is nothing else. Therefore, I offer this food, the very essence of all beings, for their well-being. For the satisfaction of the fourteen classes of beings and all creatures among them, I have released this food; may they be content. Having recited these prayers, a person full of faith should offer food upon the earth for the benefit of all, for the householder is the refuge of every being. Food should be given to dogs, outcastes, birds, and also to those fallen from society and childless men. Afterwards, one should wait in the courtyard for the time it takes to milk a cow, to welcome any guest who may arrive; only then should one proceed with one’s own meal and other activities, as one wishes. Thus is the sacred daily order of purification and offering, upholding the welfare of all beings.