O Devi, listen as the path of recitation and the reverence due to the teacher is revealed. Know that certain acts are as impure as feeding an outcaste—there should be no doubt. When the wind from the buttocks, the air stirred by a winnowing fan, or even the breath from one’s mouth touches a person, it steals away his accumulated merits. In the same way, if a man recites while wearing a turban or jacket, while naked, with disheveled hair, or covered in filth, his practice is tainted. Further, gestures made in impurity, recitation while unclean, babbling, or chanting when angry, intoxicated, hungry, drowsy, spitting, or yawning—all these are obstacles. Likewise, seeing a dog eating, sleeping, or babbling during recitation are great enemies to the practice. If any of these faults occur, one should purify oneself by gazing at the sun or other luminaries, or by sipping water and regaining composure, or by practicing breath control. The sun, fire, moon, planets, stars, and constellations are the sacred luminaries, as declared by learned Brahmins. One must not recite with feet outstretched, nor in the posture of a rooster, nor while not properly seated, lying down, in the street, in the presence of a Śūdra, on blood-stained ground, or on a cot. Proper recitation is to be done seated, with the mind fixed upon the meaning of the mantra. The seat may be made of silk, tiger skin, cloth, cotton, wood, or palm leaves. The one who seeks true benefit should worship the teacher at the three junctions of the day. The teacher is none other than Śiva; Śiva is remembered as the teacher. As Śiva is, so is knowledge; as knowledge is, so is the teacher. Therefore, through devotion to Śiva, to knowledge, and to the teacher, one attains the highest result. O Devi, the teacher embodies all gods and all powers. Whether he appears endowed with qualities or beyond qualities, one should bear his command upon one’s head. For one who seeks welfare, not even a thought should transgress the teacher’s word. He who faithfully observes the teacher’s command attains the wealth of knowledge. Whatever action one performs—going, standing, sleeping, or eating—it should all 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 leads to 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, sin is abandoned through the presence of the guru, just as a pot of ghee melts near a fire, and just as a blazing fire burns up 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 should never anger the guru. By the guru’s anger, a person’s lifespan, prosperity, knowledge, and good deeds are destroyed; for those who provoke his anger, their sacrifices become fruitless. Recitations and observances are of no use if the guru is displeased. One should never, by any effort, speak words opposed to the guru. If, out of great delusion, one does so, he falls to the hell called Raurava. Therefore, O virtuous ones, by mind, wealth, and speech, one should never act falsely toward the guru, nor ever publicize his faults; if one does, his own virtues are diminished a hundredfold. But if one proclaims the guru’s virtues, he attains 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 the guru’s work; by thought, word, and deed, one should seek what is pleasing and beneficial to him. 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. Now, O Devi, hear of the application of the mantra and the purpose of using a perfected mantra. If one does not know the application, the mantra becomes weak; each mantra should be applied according to its particular purpose. Such application brings results in this world and the next—long life, health, and constancy arise from proper use, as do sovereignty, lordship, knowledge, heaven, liberation, consecration, and the removal of sin. At bathing and at the two twilights, one should recite with the eleventh mantra; being pure, one should climb a mountain and recite a hundred thousand times without fatigue. In a great river, reciting two hundred thousand times grants long life; likewise, with shoots of durva grass, sesame, speech, guduchi, and medicinal pills. Of these, a wise person should perform a fire offering of ten thousand oblations to increase lifespan, and recite two hundred thousand mantras near an ashvattha tree. On a day ruled by Saturn, by gently touching the ashvattha tree with one’s hands, a wise person attains long life. Reciting one hundred and eight times, one becomes free from the influence of Soma and death; facing the sun, with unwavering mind, one should recite one hundred thousand mantras. By reciting one hundred and eight times to the sun and performing offerings, one is freed from disease; for the pacification of all ailments, one should offer palasha wood in the fire. After ten thousand oblations, a person becomes free from illness; by daily reciting one hundred and eight times and drinking water in the presence of the sun, within a single month, one is freed from all abdominal diseases. On the eleventh day, one should partake of consecrated food. Thus, O Devi, are the ways of recitation, the veneration of the teacher, and the fruits of devoted practice revealed.