O auspicious one, listen closely to the sacred ways of recitation and conduct. When performing recitation, it is important to protect the little finger, using the thumb together with the other fingers to count and guide the mantras. Any act of recitation done without the thumb is said to be fruitless, for the thumb holds a special place in ritual action. Among all forms of sacrifice, the sacrifice of recitation stands supreme. Recitation-sacrifices are unique, for they proceed without violence and cause no harm. Sacrifices that involve violence are not true recitations. Indeed, of all the sacrificial acts, gifts, and austerities that exist, none equal even a sixteenth part of the great sacrifice that is recitation. Such is the proclaimed greatness of vocal recitation. Yet, there are higher forms still. Whispered recitation, performed softly so only the reciter hears, is said to be a hundred times greater than vocal recitation. And mental recitation—wherein one contemplates each letter, syllable, and word in the mind, reflecting deeply on their meaning—is a thousand times greater than vocal recitation, which is performed aloud with clear tones and enunciated words. In vocal recitation, the mantra is uttered so the voice is heard; in whispered recitation, the lips move slightly and only the reciter perceives the sound. But in mental recitation, the mantra is internalized, each syllable and word considered in silence, and the meaning pondered repeatedly. Of these three, each subsequent form is superior to the previous. Each type of recitation-sacrifice brings its own special excellence and result. Through recitation, the deity is constantly praised and becomes pleased, bestowing abundant enjoyments and even eternal liberation. The reciter, thus protected, is not approached by yakṣas, rākṣasas, piśācas, or terrifying spirits, for these beings are afraid on all sides. Recitation is the means by which one conquers both worldly enjoyments and death itself; it leads to accomplishment and liberation. Having gained knowledge of Śiva and the proper order of recitation, one who always recites with good conduct and meditation attains auspiciousness. Now, let me explain the nature of good conduct, the foundation of true righteousness. Without good conduct, all spiritual practice is rendered fruitless. Good conduct is the highest dharma, the greatest austerity, the highest knowledge, and the supreme path. Those who possess good conduct are fearless everywhere, while those who lack it are beset by fear. By good conduct, one attains divinity and sagehood; but by transgressing it, one falls into evil births and is reviled in the world. Therefore, one who seeks perfection must be established in proper conduct. The wicked, even if outwardly pure, are more sinful and corrupt knowledge. One must diligently perform the dharma prescribed by the rules of varṇa and āśrama. Whoever carries out the actions enjoined for them is always dear to me. Such a person should practice worship at the twilights—both evening and morning—with a clear and focused mind. Before sunrise and sunset, having ritually prepared oneself and maintaining purity, a twice-born should never neglect twilight worship, not for reasons of desire, delusion, fear, or greed. Neglecting this worship causes a Brahmin to fall from Brahminhood. One should never speak untruth, nor abandon truth. Truth is said to be Brahman, while untruth is a defilement—manifesting as falsehood, harshness, deceit, slander, and sinful actions. One must never commit adultery, theft, or harm others, whether by word, deed, or thought. Food from Shudras, stale food, offerings, funeral food, food from groups or gatherings, and food from kings should be avoided. Purity of food leads to purity of mind, not mere contact with clay or water. When the mind is pure, success is attained; therefore, one should always purify one's food. Brahmins devoted to Brahman who accept royal gifts become like seeds scorched by heat—they do not have rebirth. Knowing that royal gifts are dreadful and at first like poison, the wise should avoid them and also abstain from eating dog meat. One should not eat without bathing or without worshipping the fire; nor should one eat on the back of a leaf or at night without a lamp. Eating from a broken vessel, in the street, in the presence of outcasts, from the remnants of Shudras, or sharing food with children is to be avoided. Food should be pure, unctuous, well-prepared, and consecrated. One should eat in silence, with a focused mind, remembering "I am Shiva, the enjoyer." Water should not be drunk directly with the mouth, nor while standing with cupped hands, nor with the left hand, nor while lying down, nor with any other limb. One should not take shelter in the shade of vibhītaka, arka, kāranja, or snuhi trees, nor near posts, lamps, among crowds, or with other living beings. One should not travel alone on a road, nor cross a river with the arms, nor descend into wells or similar places, nor climb tall trees. Facing away from the sun, fire, water, the gods, or teachers, one should not perform auspicious acts, recitations, or sacred rites. One must not warm the feet at the fire, touch the fire with the feet or hands, sit higher than the fire, or cast any impurity into the fire. One should not strike water with the feet or cast bodily impurities into water; impurities must be cleansed on the bank, and after cleansing, one should bathe. Water that has been touched by fingernails, hair, after bathing, or by used garments or pots is inauspicious and impure if touched. If a deluded person touches the dust or husks swept up from goats, horses, animals with uncloven hooves, or camels, he destroys his own prosperity, even that which was given by Hari. Finally, a man whose house contains a cat is considered equal to an outcaste; and if he feeds revered Brahmins in the presence of a cat, he too is tainted by that presence. Thus are the ways of recitation and conduct, O beautiful one, for those who seek the highest auspiciousness and the favor of the divine.