Having received the blessings of his teacher, the devoted seeker is given the supreme knowledge of Śiva. The guru, with a tranquil mind, clearly pronounces this sacred wisdom—even if only in solitude—and bestows it with his own voice. After imparting the mantra, the teacher grants his disciple success, proclaiming, “May Śiva be present, may auspiciousness be present, may beauty be present, may affection be present.” Thus initiated, the disciple, having obtained the supreme mantra and knowledge from the guru, is to recite it daily with focused intention, performing the prescribed rites. Throughout his life, he should recite the mantra one thousand and eight times each day, abstaining from food and remaining devoted, for by such practice, he attains the highest state. If one recites a hundred thousand syllables, or four times that amount, with devotion—observing nightly fasting and practicing self-restraint—he is recognized as a performer of puraścaraṇa, the intense preliminary discipline. Whether one performs such a recitation or simply recites daily, either way, the desired accomplishment is quickly attained. Yet, one who, having completed puraścaraṇa, continues as a daily reciter—none in the world are his equal. Such a person is accomplished, able to bestow accomplishment upon others, and is fully self-controlled. When reciting, the seeker should arrange a pleasant seat, remain silent, concentrate the mind, and face either east or north. He should begin and end his recitation with breath control, and at the conclusion, recite the auspicious seed-mantra one hundred and eight times. Completing forty cycles of breath control, he should remember the five-syllable mantra; this practice is called prāṇāyāma. Through prāṇāyāma, all sins are quickly destroyed, and mastery over the senses is achieved—thus, breath restraint is essential. Recitation at home is meritorious, but in a cow-pen it is said to be a hundred times greater, at a river a hundred thousand times, and in the presence of Śiva, infinite. On the seashore, at a sacred lake, atop a mountain, in temples, and in all holy hermitages, recitation yields ten million times the merit. Recitation is especially praised in the presence of Śiva, before the sun, before the teacher, before a lamp, a cow, or water. As for counting the recitations, using the fingers counts as one each; using the lines on the fingers is eightfold; with putrajīva fruits, tenfold. With conch or gems, the merit is a hundredfold; with coral, a thousandfold; with crystal, ten thousandfold; with pearls, a hundred thousandfold. Using lotus seeds, the merit is ten hundred thousandfold; with gold, ten millionfold. With kuśa knots or rudrākṣa beads, the merit is said to be infinite. Specific numbers of recitations are prescribed for various aims: 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. The thumb is known to grant liberation; the index finger destroys enemies; the middle finger grants wealth; and the ring finger brings peace. The little finger should be protected during recitation, and the mantra should be counted with the thumb and the other fingers together. Any act performed without the thumb is fruitless. Among all sacrifices, the sacrifice of recitation is supreme. Recitation-sacrifices proceed without violence; those involving violence are not true recitations. All other sacrificial acts, gifts, and austerities cannot equal even a sixteenth part of the recitation-sacrifice. The greatness of vocal recitation is thus proclaimed. Yet, whispered recitation is a hundred times greater, and mental recitation a thousand times greater than vocal recitation, which is performed aloud with clear words and syllables. When one utters the mantra aloud, it is called vocal recitation; when the lips move slightly and only the reciter hears, it is whispered recitation. When, in the mind, one contemplates each letter, syllable by syllable, word by word, and reflects again and again on the meaning, it is called mental recitation. Of these three forms, each is superior to the one before. Each kind of recitation-sacrifice has its own special excellence and results. By recitation, the deity, being constantly praised, is pleased. When the deity is pleased, she bestows abundant enjoyments and eternal liberation. All yakṣas, rākṣasas, piśācas, and terrifying spirits do not approach the reciter, being afraid on all sides. By recitation, one conquers both enjoyments and death, and attains accomplishment and liberation. Thus, having received the knowledge of Śiva and understanding the proper order of recitation, one who always recites with good conduct, meditating upon the Lord, attains auspiciousness. Now, the means of true righteousness—good conduct—will be declared. Without good conduct, all practice becomes fruitless. Good conduct is the highest dharma, the highest austerity, the highest knowledge, and the highest path. For those who possess good conduct, there is fearlessness everywhere; for those who lack it, there is fear everywhere. By good conduct, one attains divinity and sagehood. But by transgressing good conduct, one falls into evil birth and is reviled by the world. Therefore, one who seeks perfection must possess proper conduct. The wicked, though outwardly pure, are more sinful and corrupt knowledge. One should diligently perform the dharma prescribed by the rules of varṇa and āśrama. Whoever performs the actions enjoined for him is always dear to me. He should practice worship at the twilights—in the evening and morning—with a clear mind.