Hear now the sacred narrative as revealed in these verses: It is declared that by the proper observance of these rites and recitations, a person attains all desired objects without doubt—especially among herds of elephants, horses, and cattle. When disease arises, one should purify oneself and offer oblations with firewood; after worshipping for a month according to the prescribed method, one must recite ten thousand mantras with devotion. This brings prosperity and peace without fail. In times of calamity or when beset by enemies, the pure-hearted should offer ten thousand oblations. O Devi, if palāśa wood is used as fuel, peace is assured; and in cases of harm caused by sorcery, this should be performed as well. The power of such rites turns back upon the enemy, causing him distress. If the aim is to create enmity, eight pieces of vaibhīta wood should be offered. When mantras are recited with reversed letters, with moist blood, with poison, or anointed with blood and poison, it becomes the cause of discord among men. Now, listen as I declare the expiation for all sins and the means by which a person, intent on proper observance, becomes purified. True purification from sin is the cause of knowledge, for without purification, all actions are fruitless. Therefore, purification must be performed for the sake of pure knowledge and prosperity, while meditating on me with joined palms. With water sanctified by eleven recitations of Śiva’s name, one should sprinkle oneself in all directions; or, by bathing one hundred and eight times, one is freed from sin. This bestows the merit of all sacred waters and removes all sins. If one’s worship at twilight is interrupted, the mantra should be recited eight hundred times. One must not eat food touched by outcastes, dog-eaters, wicked people, or even by cocks; if this occurs, recite the mantra eight hundred times for purification. For the sin of killing a Brahmin, the mantra must be recited one hundred thousand times; for other grave sins, half that amount suffices. For secondary sins, half of that is prescribed, and for all other remaining sins, five thousand recitations are required. Now, the supreme secret is this: by reciting the mantra five hundred thousand times, with unwavering mind, one realizes the knowledge of Śiva and attains self-realization—becoming one with Śiva. Such a person attains happiness and victory over the five vital airs by reciting the mantra five hundred thousand times with controlled senses and purity. Victory over the five senses is attained by one who, with concentrated meditation and steady mind, recites the mantra five hundred thousand times. Likewise, victory over the five sense objects is achieved by reciting the mantra four hundred thousand times with devotion. Furthermore, victory over the five elements is gained by one who restrains the mind and recites the mantra four hundred thousand times. O lotus-faced one, by reciting the mantra two million five hundred thousand times, complete mastery over the organs of action is attained. Mastery over the twenty-five principles is gained by reciting the mantra ten thousand times at midnight, in perfect stillness and devotion. By this vow, realization of Brahman is attained; let one recite a hundred thousand times, without laziness, in silence and stillness. At midnight, one will surely behold Shiva and Parvati, just as darkness is dispelled and a lamp shines forth—this is certain, whether within the heart or outside. For all prosperity and abundance, the self-controlled should recite the mantra ten thousand times. With purity, let the mantra with seed and enclosure be recited a hundred thousand times; the devoted one attains union with me—what could be greater than this? Thus, the entire procedure of the five-syllabled mantra has been explained. Whoever recites or hears it attains the highest state. And whoever teaches the pure twice-born the procedure of the five-syllabled mantra is honored in the world of Shiva, both in divine and ancestral rites. Freed from sin, the Brahmins declare recitation to be best, but for those who are detached and awakened, the meditation-sacrifice is most excellent. Therefore, O Suta and others, speak in full detail of the meditation-sacrifice, with all effort, for those great souls who are detached. Hearing the words of those sages, long devoted to sacrifice, he spoke what was told by Rudra, having reached the cave of the great souls. Having absorbed the poison called Kālakūṭa by the act of Viśvakarman, he reached the cave and sat comfortably with Bhavānī, O Śaṅkara. The sages, with controlled minds, bowed to him who dwelled in the cave, and all praised Nīlakaṇṭha, the consort of Umā. They said: “O Lord, the terrible poison Kālakūṭa was absorbed by you; therefore, everything is established by you, O god with the bull-banner.” Hearing their words, the blessed blue-throated one, soul of the universe, smiled and spoke to Sanandana and the others: “O best of the twice-born, what use is this poison? I will tell you of a most dreadful poison—whoever can absorb that poison is truly capable; what use is this one? The poison called Kālakūṭa is not the real poison; saṃsāra itself is the poison. Therefore, one should strive with all effort to absorb that most dreadful poison. “Saṃsāra is of two kinds, according to one’s eligibility: for those whose minds are deluded, it is unmitigated and very terrible. By the fault of desire and attachment, creation arises; by knowledge, all dharma and adharma depend on that—there is no doubt. Even when the subject is not immediately relevant, O twice-born, the scripture, when heard, certainly produces understanding in the wise within the cycle of existence. “Therefore, one who is detached should, with all effort, abandon what is seen and heard to be corrupt, for it is of a dual nature—so it is declared.” Thus ends the sacred narration, as revealed in the scripture.