Rules of Purity (Śauca), Permissible Foods, and the Duties of the Householder and Forest-Dweller
कृत्वा शिरःस्नानमथाङिड्कं वा संपूज्य तोयेन पितॄन् सदेवान् होमं च कृत्वालभनं शुभानां कृत्वा बहिर्निर्गमनं प्रशस्तम्
kṛtvā śiraḥsnānamathāṅiḍkaṃ vā saṃpūjya toyena pitṝn sadevān homaṃ ca kṛtvālabhanaṃ śubhānāṃ kṛtvā bahirnirgamanaṃ praśastam
行毕洗头沐浴(或如法全身沐浴),又以净水如仪敬奉祖灵皮特利(Pitṛs)并诸天(Devas),复作护摩(homa)并涂抹吉祥香膏;如此之后出门,方为称善(即应在诸仪成就后方可离家)。
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Daily life is framed as reciprocal obligation: one honors ancestors (lineage continuity) and gods (cosmic order) before engaging the world, emphasizing gratitude, duty, and remembrance as foundations for worldly action.
Again, this is ācāra/dharma material rather than cosmogony or dynastic history. In pancalakṣaṇa terms it is ancillary instruction (upabṛṃhaṇa) supporting dharma within the Purāṇic corpus.
Water-offerings to Pitṛs and Devas symbolically connect vertical axes of existence—ancestral past and divine cosmos—so that one’s outward movement (bahirnirgama) proceeds only after re-establishing inner and social-sacred alignment.