“It is not enough that the materials are merely good and clean. How were those materials obtained? In the way they were obtained there must have been no injustice, no untruth, no wrongdoing, no adharma. The materials must not come tainted with such impurities. The way they were obtained must itself be pure and true. The vessel must be clean and untarnished. The cook too must have clean clothes, clean hands and clean conduct; that is, he must not be someone tainted by bad habits, bad company, evil thoughts or bad behaviour. While cooking, not thinking most holy thoughts, not speaking with feelings such as irritation, anger or hatred, he should keep cooking lovingly, with a smiling face, with faith and obedience. Until the cooking is done, he must remain free of bad thoughts. Otherwise, if the cook looks clean but keeps his thoughts on gambling and bad behaviour, and cooks in irritation, angry that the work is still not finished, muttering crossly, that cooking will not bring one-pointedness to sādhakas. Nor does it stop there: in dhyāna and in japa, the wicked feelings the cook was thinking come up and stand before them as a scene. So the cook must be a man of good conduct in some measure, and only such a one should be appointed, after due inquiry. Do not look only at these outer coatings: that he cooks tastily enough, that he was easily found, that he looks clean. It is very necessary to look carefully at his conduct outside as well. Purity of the Manas depends on the cleanliness of food described above. Yet purity of the Manas alone is of no use; purity of body and of speech is needed with it. These are also called the tapas of the body, of the Manas and of speech.”