Hear now the sacred teachings on the power and practice of recitation, and the conduct that leads to auspiciousness. It is said that through the discipline of prāṇāyāma, where the breath is restrained, all sins are swiftly destroyed and mastery over the senses is achieved. Therefore, one should diligently practice breath control. The merit of reciting sacred words varies according to place. At home, the fruit is equal to the effort; in a cow-pen, it becomes a hundred times greater; by the river, a hundred thousand times; and in the presence of Lord Śiva, it is without measure. On the seashore, at a holy lake, upon a mountain, within temples, or in any sacred hermitage, the merit multiplies ten million times. Especially praised is recitation before Śiva, before the sun, in the presence of one’s teacher, before a lamp, a cow, or water. The method of counting recitations also bears significance. Counting on the fingers yields one merit per count; using the lines of the fingers, it is multiplied eightfold; with putrajīva seeds, tenfold; with conch or gems, a hundredfold; with coral, a thousandfold; with crystal, ten thousandfold; and with pearls, a hundred thousandfold. Using lotus seeds brings ten hundred thousand merit, with gold, ten million, but with kuśa grass knots or rudrākṣa beads, the merit is said to be infinite. The number of beads or counts used can direct the fruits of the recitation: twenty-five beads for liberation, twenty-seven for nourishment, thirty for wealth and prosperity, and fifty for rites of enchantment. The direction one faces also shapes the result: east for subjugation, south for enchantment, west for wealth, and north for peace. The fingers themselves hold power in recitation. The thumb grants liberation, the index finger destroys enemies, the middle finger brings wealth, and the ring finger brings peace. The little finger should be protected during recitation, and the thumb should always be joined with the other fingers. Any act of recitation performed without the thumb is fruitless. Among all sacrifices, the sacrifice of recitation is supreme, for it is free from violence, unlike other sacrifices that may involve harm and are not true recitations. Indeed, all other sacrificial acts, gifts, and austerities do not equal even a sixteenth part of the merit gained from recitation-sacrifice. Such is the greatness of this practice. Within recitation itself, there are gradations. Whispered recitation is a hundred times more fruitful than vocal recitation, and mental recitation is a thousand times greater still. Vocal recitation is when the mantra is spoken aloud, with clear enunciation. Whispered recitation is performed so softly that only the reciter can hear. Mental recitation is when, with the mind alone, each syllable and word is contemplated and their meaning reflected upon. Each form is superior to the last. Each kind of recitation bears its own excellence and result. By recitation, the deity is constantly praised and becomes pleased, bestowing abundant enjoyments and eternal liberation. All yakṣas, rākṣasas, piśācas, and terrifying spirits flee from the reciter, fearing him on all sides. Through recitation, one conquers both the enjoyments of the world and the fear of death, attaining both accomplishment and liberation. Thus, having obtained the knowledge of Śiva and understanding the proper order of recitation, one who always recites with good conduct and meditation attains auspiciousness. Now listen to the true means of righteousness: good conduct. Without good conduct, all practice is fruitless. Good conduct is the highest dharma, the highest austerity, the highest knowledge, and the highest path. Those who possess good conduct are fearless everywhere, while those who lack it find fear wherever they go. Through good conduct, one attains divinity and sagehood; by transgressing it, one falls into evil birth and is reviled by the world. Therefore, a seeker of perfection must possess proper conduct. Outward purity alone is not enough—for the wicked, though seemingly pure, are more sinful and corrupt knowledge. One should diligently perform the duties prescribed by one’s varṇa and āśrama, for whoever acts according to the prescribed rules is always dear to me. Worship should be performed at the twilights—morning and evening—with a clear mind. Before sunrise and sunset, having ritually prepared oneself and being pure, a twice-born should never neglect twilight worship, not out of desire, delusion, fear, or greed. Neglecting twilight worship causes a Brahmin to fall from Brahminhood. One should never speak untruth nor abandon truth, for truth is Brahman itself, while untruth is a defilement—manifesting as falsehood, harshness, deceit, slander, and sinful actions. One must never commit adultery, theft, or harm to others, whether by speech or in thought. One should avoid food from Shudras, stale food, offerings, funeral food, food from groups or gatherings, and food from kings. Purity of food leads to purity of mind, not by clay or water. When the mind is pure, success is attained; therefore, one should always purify food. Brahmins devoted to Brahman who are corrupted by royal gifts are like seeds scorched by heat—they do not have rebirth. Knowing that royal gifts are dreadful, like poison at first, the wise should avoid them, and also abstain from eating dog meat. One should not eat without bathing, nor without worshipping the fire, nor on the back of a leaf, nor at night without a lamp. Never eat from a broken vessel, in the street, in the presence of outcasts, remnants from Shudras, or food shared with children. Thus are the ways of recitation and righteous conduct, leading to auspiciousness, accomplishment, and liberation.