O Devi, hear now the sacred way by which one attains the highest fruits. When a devotee offers unwavering devotion to Śiva, to true knowledge, and to the revered teacher, he surely gains the most fitting results. Such a devotee, it is said, becomes the very embodiment of all the gods and all their powers. Whether the teacher appears to possess qualities or is beyond all qualities, his command must be borne with utmost reverence, as if carried upon one’s own head. For those who seek true welfare, even the thought of transgressing the teacher’s word is to be avoided. One who faithfully observes the teacher’s command acquires the great wealth of knowledge. In every action—whether walking, standing, sleeping, or eating—all should be done either in the presence of the teacher or with his permission. In the presence of the teacher or a deity, one must not sit as one pleases, for the teacher is verily the deity himself, and his house is as sacred as a temple. Just as association with the wicked leads to downfall through their sins, so too, by associating with the teacher, one partakes of the fruit of his virtue. Gold, when touched by fire, is freed of impurity; likewise, through closeness to the guru, one’s sins are abandoned, just as a pot of ghee melts near a fire. In the proximity of the teacher, sins are dissolved, burned away like dung and wood in a blazing fire. When the guru is pleased, he destroys sin through the power of his mantra, just as Brahma, Hari, Rudra, the gods, and the sages do. There is no doubt: when the guru is pleased, grace is bestowed. Therefore, by deed, thought, and word, one must never cause anger in the guru. If the guru is angered, a person’s lifespan, prosperity, knowledge, and good deeds are destroyed, and sacrifices performed by such a person become fruitless. In this state, recitations and observances are of no use. One should never, by any effort, speak words opposed to the guru. If, out of great delusion, a person does so, he is destined for the hell called Raurava. Thus, O virtuous ones, by mind, wealth, and speech, one must never act falsely toward the guru, nor ever publicize his faults. To do so would diminish one’s own virtues a hundredfold. But if one proclaims the guru’s virtues, he attains the fruits of all virtues. Always, one should do what is beneficial and pleasing to the guru, whether instructed or not. Whether in the guru’s presence or absence, one should perform his work, striving always to please him by thought, word, and deed. Should one act otherwise, he falls to a lower state and remains there. Therefore, the guru must 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, pleases the guru and becomes worthy to employ the mantra. Now, O Devi, I will explain the proper application of the mantra and its purpose once perfected. If one does not know the correct application, the mantra becomes weak. Each mantra must be applied according to its particular purpose, for proper application brings results both in this world and the next: long life, health, and constancy, as well as sovereignty, lordship, knowledge, heaven, liberation, consecration, and the removal of sin. During bathing and at the two twilights, one should perform recitation 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, as do recitations with shoots of durva grass, sesame, speech, guduchi, and medicinal pills. A wise person should perform a fire offering of ten thousand oblations with these, 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, one attains long life. Reciting one hundred and eight times, one becomes free from the influences 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 making offerings, one is freed from disease. For the pacification of all ailments, palasha wood should be offered into the fire. After ten thousand oblations, illness is removed. By reciting one hundred and eight times daily and drinking water in the presence of the sun, within a month, all abdominal diseases are cured. On the eleventh day, one should eat consecrated food, for whatever is then eaten or drunk—even poison—becomes nectar. One should recite one hundred thousand mantras in the morning and offer one hundred and eight oblations. By daily approaching the sun, perfect health is attained. Touching a beautiful pot filled with river water, after reciting ten thousand times and bathing, one finds a remedy for diseases. Reciting twenty-eight times, a pure person may eat food each day, and after offering as many palasha sticks in the fire, health is secured. Before a lunar or solar eclipse, a pure person should fast according to the prescribed method. During the eclipse, one should remain focused, reciting mantras in the river; at the end of the eclipse, recite mantras in a river flowing to the ocean. By reciting one thousand and eight times, Brahmins should drink the juice of Brahmi, gaining worldly intelligence and mastery of all auspicious scriptures. The goddess Sarasvati grants eloquence among humans. In afflictions caused by planets and stars, one should recite ten thousand mantras with devotion. By offering eight thousand oblations, planetary afflictions are dispelled. After seeing a bad dream, one should bathe and recite ten thousand mantras. By offering one hundred and eight oblations with ghee, peace is attained immediately. During a lunar or solar eclipse, one should properly worship the linga. Whatever one desires, O Devi, one should recite ten thousand mantras with reverence, in the presence of that deity, pure and with a controlled mind. Thus, with devotion, discipline, and the guidance of the guru, all desired fruits are attained.