In the sacred teachings of the Liṅga Purāṇa, a wise guide lays forth the conduct befitting those who seek spiritual purity and the grace of Śiva. He begins by instructing that one should partake of food that is pure, rich, well-prepared, and consecrated, always remembering, “I am Śiva, the enjoyer,” eating in silence with a focused mind. Even in the simple act of drinking water, there are rules: one should not drink directly from the mouth, nor while standing with cupped hands, nor with the left hand, nor lying on a bed, nor using any other limb. Shelter, too, must be chosen wisely. One should avoid resting in the shade of certain trees—vibhītaka, arka, kāranja, or snuhi—nor near posts, lamps, or amidst crowds or other living beings. When traveling, one should never walk alone on the road, nor attempt to cross rivers using only the arms, nor descend into wells or similar places, nor climb tall trees. For auspicious acts, recitations, or sacred rites, one should never face away from the sun, fire, water, gods, or teachers. The fire must be treated with reverence; never warm the feet at the fire, touch it with feet or hands, sit higher than it, or cast impurities into it. Likewise, water is sacred—one must not strike it with the feet, nor cast bodily impurities into it. Impurities should be cleansed on the bank, and only then should one bathe. Water that has been touched by fingernails, hair, after bathing, or by used garments or pots is considered inauspicious and impure. The wise warn that even touching dust or husks swept from goats, horses, animals with uncloven hooves, or camels can destroy prosperity—even that granted by Hari. The household must be kept pure. If a cat is present in the house, the master is regarded as equal to an outcaste. Should he feed revered Brahmins in the presence of a cat, it is as if he fed an outcaste—there can be no doubt. The wind from the buttocks, the winnowing fan, or breath from the mouth, if they touch a person, take away his merits. Those who wear turbans, jackets, are naked, have loose hair, are covered in filth, make impure gestures, are unclean, babble, or chant mantras while angry, intoxicated, hungry, drowsy, spitting, or yawning, or those who see a dog eating, sleep, or babble—these are all enemies of recitation. If any such impurity occurs, one should look upon the sun or other luminaries, or sip water and continue, or practice breath control. The sun, fire, moon, planets, stars, and constellations are declared by learned Brahmins to be the luminaries. Recitation itself must be done with care. 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. Seated properly, with the mind fixed on the meaning of the mantra, one should recite, choosing a seat of silk, tiger skin, cloth, cotton, wood, or palm leaves. Worship of the teacher is paramount, especially at the three junctions of the day. The teacher is Śiva; Śiva is the teacher. As Śiva is, so is knowledge; as knowledge is, so is the teacher. From devotion to Śiva, knowledge, and the teacher, one attains a fitting result, for the teacher embodies all gods and all powers. Whether the teacher possesses qualities or transcends them, his command should be borne upon the head. One who seeks welfare should never transgress the teacher’s command, even in thought. Observing the teacher’s command brings the wealth of knowledge. Whether going, standing, sleeping, or eating, all actions should be performed 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. Association with the wicked leads to downfall through their sins, but association with the teacher allows one to partake of the fruit of his virtue, just as gold is cleansed by fire. In the same way, sin is abandoned through proximity to the guru, just as ghee melts near fire, or dung and wood are burned by a blazing flame. When the guru is pleased, he burns away sin by the power of his mantra, as Brahma, Hari, Rudra, the gods, and sages do. When the guru is pleased, they bestow grace—there can be no doubt. By deed, thought, and word, one should never cause the guru to become angry, for his anger destroys lifespan, prosperity, knowledge, and good deeds; those who provoke him render their sacrifices fruitless. Recitations and observances are of no use if the guru is displeased; one should never, by any effort, speak words opposed to him. If, out of great delusion, one does so, he goes to the hell called Raurava. Therefore, one should never act falsely toward the guru, nor publicize his faults, for doing so diminishes one’s own virtues a hundredfold. But proclaiming the guru’s virtues grants the fruit of all virtues. Always, one should do what is beneficial and pleasing to the guru, whether instructed or not; whether in his presence or absence, one should perform his work and act for his benefit by thought, word, and deed. If one acts otherwise, he falls to a lower state and revolves there. Therefore, the guru should always be worshipped and honored at all times. Even when near, one should speak only with permission, never turning away from the guru. One who acts thus, devoted and always intent on recitation, is worthy to employ the mantra. The guide then promises to explain the application of the mantra and its purpose. For, if one does not know the proper application, the mantra becomes weak; each mantra must be applied according to its particular purpose. Thus, the path of purity, reverence, and devotion is revealed, leading the seeker toward spiritual fulfillment and the blessings of Śiva.