As day progresses, Man is infused with the Rajoguna, the active effortful nature, and he enters the field of daily work and toil. Before he takes his noonday food, he is directed to meditate on the Lord again and to dedicate the work as well as the fruit derived through it, to the Lord Himself. He can start eating only after this act of devotion and grateful remembrance. This is the meaning of the Maadhyahnikam, the Noon-time worship. By observing this ritual, Rajoguna is kept in check and it is overpowered by Sathwa nature. This is the third duty of all men.

Then, man is possessed by a third nature; the Thamas; when evening descends, he hurries home and eats his fill and sleep overpowers him. But, there is one duty still awaiting him. To eat and sleep is the fate of idlers and drones. When the worst of the gunas, the Thamas, threatens to rule, man must make a special effort to escape its coils by resorting to prayer, in the company of those who extol the Lord, reading about the glory of God, the cultivation of good virtues, and purposeful nursing of good rules of conduct. This is the evening Sandhya-vandanam, which is prescribed.

Therefore, the mind that emerges from the vacancy of sleep has to be properly trained and counseled; it must be made to feel that the bliss of Dhyana and the joy of being unaware of the outer world, are much grander and more lasting than the comfort one gets by means of the daily dose of physical sleep. This bliss, this joy can be felt and realised by all; discrimination will bring this home to you. This is the fourth duty of man.

The man who, so long as he has life in him, observes the thrice-a-day Samdhya, is indeed of the highest type; he is ever glorious; he attains all that he desires. Above all, he is liberated, even while alive; he is jeevanmuktha.

Care must be taken to see that the Samdhya is not taken as a routine ritual, one among many laid down for observance. This is to be carried out, aware of the significance, dwelling on the inner meaning. One should clearly grasp the sense of the Gayathri Manthra. It is necessary to feel the Identity between that Effulgent Being, the Atmaswarupa, mentioned therein and oneself. It is only those who are ignorant of its meaning that will neglect the Gayathri.

Manu lays special stress on just this: he has declared the Gayathri is the very life-breath of the Brahmin. It is not his declaration only; it is the Truth. What is more efficient for spiritual uplift than Dhyana on the Effulgence that illumines and feeds the Intellect of Man? What is more vitally fruitful than the prayer, which pleads for saving the mind from sin-ward tendencies?