O auspicious one, listen to the sacred teachings that grant the fruits of all holy waters and remove every trace of sin. If one’s worship at twilight is interrupted, it is prescribed that the mantra should be recited eight hundred times to restore purity. Likewise, if one has consumed food touched by outcastes, dog-eaters, wicked people, or even by cocks, the same recitation is required to cleanse oneself. For the grave sin of killing a Brahmin, the mantra must be recited one hundred thousand times; for other serious sins, half that number suffices without doubt. For secondary sins, half again is prescribed, and for all other minor transgressions, five thousand recitations will purify the soul. There is a supreme secret, the path to the knowledge of Śiva and self-realization: one who recites the mantra five hundred thousand times, calmly and unwaveringly, becomes one with Śiva. Such a person, with controlled senses and purity, attains happiness and mastery over the five vital airs. Through focused meditation and steadfastness, victory over the five senses is assured for the one who recites the mantra five hundred thousand times. With devotion, if the mantra is recited four hundred thousand times, victory over the five sense objects is achieved. By restraining the mind and reciting with effort, one conquers the five elements. O lotus-faced one, reciting the mantra two million five hundred thousand times brings complete victory over the organs of action. If one recites with devotion ten thousand times at midnight, in absolute stillness, mastery over the twenty-five principles is attained. By this vow, O beautiful one, realization of Brahman is achieved—let the mantra be recited one hundred thousand times, without laziness, in silence and peace. At midnight, the devotee will surely behold Shiva and Parvati, just as darkness is dispelled by the shining of a lamp. Whether within the heart or outside, this vision will certainly occur for the self-controlled who recite ten thousand times, bringing prosperity and abundance. With purity, recite the mantra with its seed and enclosure one hundred thousand times; the devoted one attains union with me, Śiva—what could be greater than this? Thus, the entire procedure of the five-syllabled mantra has been revealed. Whoever recites or hears it attains the highest state. Those who teach the pure twice-born the procedure of the five-syllabled mantra are honored in the world of Shiva, whether in divine or ancestral rites. Freed from sin, the Brahmins declare recitation to be the best practice, but for those who are detached and awakened, meditation-sacrifice is most excellent. Therefore, O Suta and others, speak in full detail of the meditation-sacrifice, with all effort, for the great souls who are detached. Hearing these words from the sages, long devoted to sacrifice, Suta spoke what was told by Rudra, having reached the cave of the great souls. Having absorbed the terrible poison called Kālakūṭa through the act of Viśvakarman, Rudra 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: “O Lord, the dreadful poison called Kālakūṭa was absorbed by you; therefore, everything is established by you, O god with the bull-banner.” Hearing their words, the blessed blue-red one, the soul of the universe, smiled and spoke to Sanandana and the others: “O best of twice-born, what is the use of 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, the cycle of worldly existence, is said to be the true 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, O virtuous ones, all dharma and adharma depend on that—there is no doubt. Even when the subject is not immediately relevant, O twice-born, 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. Scripture is said to be a portion of the Veda concerning actions, O twice-born; it is the crown of Brahman, the essence, the fruit of the sages’ actions. Indeed, desire is seen as the natural tendency of all, and not otherwise; the Veda enjoins action for them—thus, those who know this are devoted to action. Here, the characteristic of dharma for the capable is said to be renunciation; therefore, for all embodied beings, the root of worldly existence is ignorance. Due to actions contrary to their own nature, their power withers away; the embodied soul, being threefold and complete, when lacking knowledge, is bound by ignorance. Because of the weight of virtue or sin, the soul is established in four ways: as hell-bound for evil deeds, as heavenly for good deeds, and as mixed for both. The embodied being is classified as born from sprout, sweat, egg, or womb; thus established by actions, ignorant, and unsatisfied. Liberation is not attained by progeny, actions, or wealth, O noble ones; nor by renunciation alone—lacking these, one wanders here. Thus, due to the fault of ignorance and the force of various actions, this embodied one assumes the sixfold condition. In the womb, there are many sufferings; likewise in the birth passage, on earth, in childhood, youth, old age, and even at death. For the wise who reflect, O twice-born, suffering arises from union with women and other causes; for the suffering, one pain is calmed only by another pain. Thus, the sacred teachings reveal the path of purification, meditation, and the true nature of worldly existence, guiding the soul toward liberation and union with Śiva.