By the power of recitation, one overcomes both the temptations of the senses and the fear of death; through recitation, perfection and liberation are attained. When a devotee gains the knowledge of Śiva and understands the proper order of recitation, and then practices it with good conduct and steady meditation, auspiciousness arises in their life. Now, the true nature of good conduct, the very means of righteousness, is to be revealed. Without good conduct, all spiritual practice becomes fruitless. Good conduct stands as the highest dharma, the greatest austerity, the loftiest knowledge, and the noblest path. For those who uphold good conduct, there is nothing to fear anywhere; but for those who abandon it, fear arises everywhere. By good conduct, one rises to divinity and sagehood, O beautiful one. But if one transgresses good conduct, they fall into evil births and become objects of scorn in the world. Therefore, anyone seeking spiritual perfection must cultivate proper conduct. The wicked, even if they appear outwardly pure, are more sinful and corrupt the very essence of knowledge. One must diligently perform the dharma prescribed by the rules of one’s varṇa and āśrama. Whoever performs their enjoined duties is always dear to me. Such a person should worship at the twilights—both morning and evening—keeping a pure and clear mind. Before sunrise and sunset, the twice-born should ritually prepare themselves and never neglect the twilight worship, not even for the sake of desire, confusion, fear, or greed. If a Brahmin neglects this worship, he falls from his very Brahminhood. Therefore, one must never speak untruth, nor abandon the truth. That which is truth is Brahman itself; untruth is a defilement of Brahman, manifesting as falsehood, harshness, deceit, slander, and sinful acts. One must never commit adultery, theft, or harm others, whether by speech or even in thought. Food from Śudras, stale food, offerings, funeral food, food from groups, gatherings, or from kings should be avoided. Purity of food leads to purity of mind—not by clay or water, but by the food itself. When the mind is pure, success is attained; therefore, one must always purify their food. Brahmins devoted to Brahman, who are corrupted by royal gifts, become like seeds scorched by fire—incapable of rebirth. Knowing that royal gifts are dreadful—sweet at first like poison—the wise avoid them, and abstain even from eating dog meat. One should not eat without bathing, nor without worshipping the sacred fire, nor eat on the back of a leaf, nor at night without a lamp. One should not eat from a broken vessel, in the street, in the presence of outcasts, from remnants left by Śudras, or food shared with children. Instead, one should eat pure, unctuous, well-prepared, and consecrated food, remembering “I am Śiva, the enjoyer,” eating in silence with a focused mind. Water should not be drunk directly with the mouth, nor while standing with cupped hands, nor with the left hand, nor while lying on a bed, nor with any other limb. Shelter should not be taken in the shade of the vibhītaka, arka, kāranja, or snuhi trees, nor near posts, lamps, or among crowds or other living beings. One should not travel alone on a road, nor cross a river using the arms, nor descend into wells or similar places, nor climb tall trees. One must never perform auspicious acts, recitations, or sacred rites while facing away from the sun, fire, water, gods, or teachers. The fire should not be used to warm the feet, nor touched with the feet or hands, nor should one sit higher than the fire, nor cast any impurity into it. Water should not be struck with the feet, nor should bodily impurities be cast into water; impurities must be cleansed on the bank, and then one should bathe. Water that has been touched by fingernails, hair, after bathing, or by used garments or pots is considered inauspicious and impure. 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 might be given by Hari. A house that contains a cat is considered equal to that of an outcaste; and if a Brahmin is fed in the presence of a cat, it is as if an outcaste is being fed—there should be no doubt of this. The wind from the buttocks, from a winnowing fan, or the breath from the mouth, when they touch a person, take away his merits. Likewise, a man who wears a turban, a jacket, is naked, has loose hair, or is covered in filth; who makes impure gestures, is unclean, babbles, or chants while angry, intoxicated, hungry, drowsy, spitting, or yawning; who sees a dog eating, sleeps, or babbles—these are all enemies of recitation. If any of these occur, one should look at the sun or other luminaries. Alternatively, after sipping water, one may resume recitation or practice breath control. The sun, fire, moon, planets, stars, and constellations—these are declared by the learned Brahmins to be the luminaries. One should not recite with feet outstretched or in the posture of a rooster. Recitation should not be done while not seated, while lying down, in the street, in the presence of a Śūdra, on blood-stained ground, or on a cot. One should be properly seated, with the mind fixed on the meaning of the mantra, when reciting. The seat may be of silk, tiger skin, cloth, cotton, wood, or palm leaves. One who seeks benefit should worship the teacher at the three junctions of the day. The teacher is said to be Śiva; Śiva is remembered as the teacher. As is Śiva, so is knowledge; as is knowledge, so is the teacher.