In the sacred teachings, it is explained that the vowels ‘i’ and ‘u’, along with those syllables affected by faults, are included in the discussion of proper pronunciation. Attention is also given to the final nasal sounds, the anusvāra, and the guttural nasal, all of which are considered important in the recitation of sacred words. What possesses these specific characteristics is defined as such, while anything else is known as ‘vipulā’. After such combinations of sounds, one should understand that the resulting syllables are long and heavy in their utterance. Where an open form of a syllable appears, it is seen to stand before its own vowel. The characteristics of the tones used in words are to be understood as eightfold in nature. Among these, there are designations such as the middle raised, the tonal, and the twice raised—altogether, eight names are given to these word-tones. All those syllables placed in the collection are to be pronounced with an initial raised tone. Where only the tonal accent occurs, a softer accent should be applied. It is said that the excellence in these matters is especially for the Vaiśyas; and if the correct pronunciation of any syllable is not found, then the recitation should follow the rules of its own grammar. In the Sāma hymns, the pronunciation is subdued and subtle, so much so that the nature of the tones is not easily known. When the garland—symbolic of ritual or recitation—has been worn out and the mind is awakened, the Brahmin is advised to contemplate the essence of the teachings. This should be done throughout the night, during the time of residence, especially in the middle portion of the night. With speech restrained and rising early in the morning, the practitioner should partake of rice made from two grains, maintaining purity and discipline. All thorny plants are considered meritorious, and those that yield milk are renowned. The reciter should utter each syllable properly, with the same care and attention as one would use in crossing the eastern river—carefully and without error. These sacred sounds are born from the fire-sacrifice and likewise produce the appropriate resonance when pronounced correctly. After drinking honey and ghee and having purified oneself, it is then proper to speak. Without omitting the seven mantras, one may utter speech as desired. Yet, it is known that the sweetness of vowels and consonants may be lost; of this, there is no doubt. If food is brought from an improper place, or if it is burnt, or if it is consumed with incorrectly pronounced syllables, the fault cannot be removed—just as a sinner cannot escape the consequences of sin. The ultimate reality, Brahman, shines forth only when uttered in a sweet and clear voice, one’s own natural tone—not with a nasal sound, not with thick lips, nor with all nasalized utterances. Yet, even one who stammers or whose tongue is tied is still fit to recite the sacred usages, provided he pronounces the syllables with well-formed lips. Those who are lazy, afflicted with disease, or whose minds are scattered should proceed slowly along the path, never going beyond a yojana in their progress. Even Garuda, the mighty bird, cannot move a single step if he does not choose to go. The speech of such a person is like that of a deaf man, or like a clever woman whose eyes are hostile—elusive and unclear. Even among a thousand forms, such a woman remains uncertain and in doubt. She does not shine in the midst of the assembly, just as a woman in the womb of an old man does not stand out. Therefore, one should make each day fruitful through giving, study, and the performance of one’s duties. In this, neither physical strength, nor ability, nor effort is the cause of success. Rather, knowledge will come to the tip of the tongue as naturally as water flows from a higher to a lower place. Sleep does not linger long in the eyes of those who yearn for knowledge. Even the vast ocean can be crossed by a true seeker of knowledge, like Garuda or a swan gliding across the water. Such a seeker attains knowledge from the wealthy, just as one might take treasures from the demons. These dedicated seekers are not disturbed by the noise of the world, nor do they wait for their own comfort. In this way, one who serves the teacher with devotion attains the knowledge that resides with the teacher. Or, knowledge is gained through knowledge itself; otherwise, it does not arise at all—just as a barren woman, even in her youth, does not bear fruit.