In the sacred time before sunrise and sunset, a twice-born—having purified himself through ritual—must never neglect the twilight worship, regardless of desire, delusion, fear, or greed. For a Brahmin who disregards this essential worship falls from his very Brahminhood; thus, one must always hold to truth and never abandon it. Indeed, truth itself is said to be Brahman, while untruth is a defilement of Brahman, manifesting as falsehood, harshness, deceit, slander, and sinful acts. A wise person must never commit adultery, theft, or harm to others, whether by word or by thought. One must also be careful with food: avoiding that which comes from Shudras, food that is stale, offerings, funeral food, food from groups or gatherings, and especially food from kings. Purity of food brings purity of mind—not by clay or water, but by the nature of the food itself. And when the mind is pure, success follows; therefore, food must always be made pure. Brahmins who are devoted to Brahman, but who become corrupted by royal gifts, are like seeds scorched by heat—they do not have rebirth. Knowing that royal gifts are dreadful, poisonous at first, the wise avoid them, and abstain from eating dog meat as well. One must not eat without first bathing, nor without worshipping the fire. Food should not be eaten on the back of a leaf, nor at night without a lamp. Eating from a broken vessel, in the street, in the presence of outcasts, remnants from Shudras, or shared with children, is to be avoided. Instead, one should partake only of pure, unctuous, well-prepared, and consecrated food, remembering with silent, focused mind, “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 lying on a bed or with any other limb. One should avoid taking shelter in the shade of vibhītaka, arka, kāranja, or snuhi trees, nor should one rest near posts, lamps, among crowds, or with other living beings. Traveling alone on a road, crossing a river with the arms, descending into wells or similar places, or climbing tall trees are all to be avoided. When performing auspicious acts, recitations, or sacred rites, one must not face away from the sun, fire, water, the gods, or teachers. Never should one warm the feet at the fire, touch the fire with feet or hands, sit higher than the fire, or cast impurity into it. Likewise, one must not strike water with the feet or cast bodily impurities into water; such impurities should be cleansed on the bank, and one should bathe afterward. Water that has been touched by fingernails, hair, after bathing, or by used garments or pots is inauspicious and impure. If a deluded person touches dust or husks swept up from goats, horses, animals with uncloven hooves, or camels, he destroys his own prosperity, even that bestowed by Hari. A house with a cat is considered impure, equal to that of an outcaste; and if one feeds revered Brahmins in the presence of a cat, it is as if he feeds outcastes—let there be no doubt. The wind from the buttocks, from a winnowing fan, or the breath from the mouth, if they touch a person, take away his merits. Likewise, a man who wears a turban or jacket, is naked, has loose hair, is covered in filth, makes impure gestures, is unclean, babbles, or recites while angry, intoxicated, hungry, drowsy, spitting, or yawning, or who sees a dog eating, sleeps, or babbles—all these are enemies of recitation. If any of these occur, one should gaze at the sun or other luminaries, or, having sipped water, continue the recitation, or practice breath control. The sun, fire, moon, planets, stars, and constellations are declared by learned Brahmins to be the luminaries. One should not recite with feet outstretched, nor in the posture of a rooster, nor while not seated, lying down, in the street, in the presence of a Śūdra, on blood-stained ground, or on a cot. Proper recitation is done seated, with the mind fixed on the mantra’s meaning, on a seat of silk, tiger skin, cloth, cotton, wood, or palm leaves. One who desires benefit should worship the teacher at the three junctions of the day. The teacher is said to be Śiva himself; as Śiva is, so is knowledge, and as knowledge is, so is the teacher. From devotion to Śiva, knowledge, and the teacher, one attains the highest result, for the teacher is composed of all gods and all powers. Whether the teacher is endowed with qualities or beyond them, his command is to be borne upon one’s head. One who seeks welfare must never transgress the teacher’s command, not even in thought. He who properly observes the teacher’s command attains the wealth of knowledge. Whatever action one performs—going, standing, sleeping, or eating—all should be done in the teacher’s presence or with his permission. In the presence of the teacher or a deity, one should not sit as one pleases, for the teacher is directly the deity, and his house is a temple. Just as association with the wicked brings downfall through their sins, so too, by association with the teacher, one partakes of the fruit of his virtue, just as gold is purified by fire. In the same way, a person abandons sin through the guru’s presence, as a pot of ghee melts near a fire. Sin is dissolved in the proximity of the teacher, just as a blazing fire burns dung and wood. When the guru is pleased, he burns away sin by the power of his mantra, just as Brahma, Hari, Rudra, the gods, and sages do. When the guru is pleased, they bestow grace without doubt; by deed, thought, and word, one must never cause the guru to become angry.