A mantra, when approached with the right command, proper action, unwavering faith, a pure mind, and sincere offerings, becomes successful in every way. To embark upon this sacred path, one must first seek out a guru—a learned brāhmaṇa, wise in the essence and meaning of mantras, adorned with noble qualities, and devoted to meditation and yoga. With heartfelt effort and purity—of heart, speech, mind, body, and even wealth—the disciple should strive to please this teacher. The disciple’s worship of the guru must be constant and sincere, offering what is within his means: elephants, horses, chariots, jewels, fields, houses, ornaments, garments, and various grains, all given with true devotion. It is essential that the disciple acts without deceit, especially regarding wealth, if he truly desires accomplishment. In time, he must dedicate himself and his possessions wholly to the guru. After such proper and honest worship, performed to the best of his ability, the disciple receives the mantra and the sacred knowledge from the teacher in the proper manner. When the guru, satisfied by a year of devoted service, sees the disciple attentive, humble, fasting, and pure, he prepares for the initiation. The disciple is bathed, and the brāhmaṇas are worshipped—whether at the seashore, by a river, in a cowshed, or in a temple. This is done in a pure place, at home or elsewhere, at an auspicious time, date, or constellation, always free from defects. With blessings, the teacher imparts the supreme knowledge of Śiva, pronouncing the mantra clearly with his own voice, even in solitude, with a serene mind. Having spoken the mantra, the guru grants success, saying: “May Śiva be present, may auspiciousness be present, may beauty be present, may affection be present.” With the supreme mantra and knowledge thus received, the disciple must recite it daily with intention and perform the prescribed rites. He should recite it throughout his life, a thousand and eight times each day, abstaining from food and remaining steadfast in devotion—thus attaining the highest state. One who recites a hundred thousand syllables, or four times that amount, with devotion, observing night-fasting and self-restraint, is known as a performer of puraścaraṇa. Whether one performs puraścaraṇa or is a daily reciter, either quickly attains the desired accomplishment. Yet, one who, having completed puraścaraṇa, becomes a daily reciter—there is none equal to him in the world; such a one is accomplished, bestows accomplishment, and is self-controlled. Seated comfortably, remaining silent, mind concentrated, and facing east or north, the disciple should recite the supreme mantra. At the beginning and end of each recitation, breath control should be practiced. At the end, the seed-mantra is to be recited one hundred and eight times, which is most auspicious. After forty cycles of breath control, the five-syllable mantra should be remembered—this is called prāṇāyāma. Through prāṇāyāma, all sins are quickly destroyed, and mastery over the senses is attained. Thus, breath restraint is essential. Recitation at home is meritorious; in a cow-pen, it is a hundred times greater; at a river, a hundred thousand times; and in the presence of Śiva, it is infinite. On the seashore, at a sacred lake, on a mountain, in temples, and in all holy hermitages, recitation yields ten million times the merit. Especially praised is recitation in the presence of Śiva, before the sun, before the teacher, before a lamp, a cow, or water. Counting the recitations also carries significance: counting on fingers is counted as one each; with the lines on the fingers, eightfold; with putrajīva fruits, tenfold; with conch or gems, a hundred; with coral, a thousand; with crystal, ten thousand; with pearls, a hundred thousand; with lotus seeds, ten hundred thousand; with gold, ten million; and with kuśa knots or rudrākṣa beads, the merit is infinite. For different aims, the number of beads varies: twenty-five for liberation, twenty-seven for nourishment, thirty for wealth and prosperity, and fifty for rites of enchantment. Facing east during recitation brings subjugation; facing south, enchantment; facing west, wealth; and facing north, peace. Each finger has its purpose: the thumb grants liberation; the index finger destroys enemies; the middle finger brings wealth; the ring finger produces peace. The little finger should be protected during recitation, and the thumb joined with the other fingers in the act. Any act performed without the thumb is fruitless. Among all sacrifices, the sacrifice of recitation is supreme. Recitation-sacrifices are free from violence, whereas those involving violence are not true recitations. No sacrificial act, gift, or austerity equals even a sixteenth part of the recitation-sacrifice. Such is the greatness of vocal recitation. Whispered recitation is a hundred times greater than vocal, and mental recitation a thousand times greater still. Vocal recitation is performed aloud, with clear words and syllables, in high and low tones. Whispered recitation is when only the reciter hears a little, lips moving softly. Mental recitation is when, in the mind, each letter and syllable is contemplated, and the meaning reflected upon again and again. Of these three, each is superior to the previous. Each type of recitation-sacrifice brings its own special excellence and reward. By recitation, the deity, constantly praised, is pleased. When pleased, the deity grants abundant enjoyments and eternal liberation. All yakṣas, rākṣasas, piśācas, and terrifying spirits flee from the reciter, afraid on all sides, and do not approach. Thus, the path of mantra, guided by the guru and performed with devotion, leads one to supreme accomplishment and protection.