Let me tell you about the sacred art of mantra recitation, as it is taught in the scriptures. There are several ways to recite a mantra. When a mantra is spoken aloud, so that others can hear it clearly, this is called spoken recitation. But when the mantra is uttered softly, with only a slight movement of the tongue—so quietly that others hear it only faintly or not at all—this is called muttered recitation. And there is a subtler method still: when, with a focused mind, one contemplates each syllable, letter by letter and word by word, reflecting deeply on the meaning, this is known as mental recitation. Each method has its own potency. Spoken recitation is counted as one, but muttered recitation is said to be a hundred times more powerful. Mental recitation is a thousandfold, and if one adds breath retention to the practice, its power increases a hundred times further. Recitation performed with breath control is called “with retention.” Even if one cannot maintain breath retention at the beginning and end, simply practicing breath control is praised. Ideally, one should restrain the breath for forty cycles, holding the mantra in the mind throughout. Yet, knowing the meaning of the mantra and reciting according to one’s own ability is most important. One may perform breath control five, three, or even just one time, with or without retention. Among these, recitation with retention is especially esteemed. If one can recite with retention a thousand times, such practice is considered accomplished. Ultimately, among the five types of recitation, each person should choose the method best suited to their capacity. The way one counts recitations also matters. Counting on the fingers is the basic method. Counting on the lines of the hand is eight times more effective, and using putrajīva seeds increases the merit tenfold. A hundredfold benefit comes from using conch or gem beads, and coral beads multiply the effect a thousand times. With crystal beads, the benefit is said to be ten thousand times greater, and with pearls, a hundred thousand times. Using lotus seeds, one attains a millionfold merit, and with gold beads, ten million. If one uses knots of kusa grass or rudraksha beads, the fruit becomes countless. The number and type of beads on the rosary also carry significance. A rosary of thirty beads bestows wealth, while one with twenty-seven beads brings nourishment. Twenty-five beads grant liberation, and fifteen beads yield the results of magical rites. The thumb, when used in recitation, confers liberation; the index finger destroys enemies, the middle finger grants wealth, and the ring finger brings peace. A rosary of one hundred and eight beads is considered the highest, a hundred beads is excellent, and fifty beads is middling. A rosary of fifty-four beads is best for the heart. Always, one should perform recitation with the rosary discreetly, not displaying it to others. The little finger, known as kṣariṇī, is auspicious for recitation, and the mantra should be recited using the thumb along with the other fingers. Recitation without the thumb yields no fruit. The place where one recites also affects the result. At home, recitation is effective; in a cow-pen, it is a hundred times greater. In a sacred forest or garden, it is a thousand times greater; on a holy mountain, ten thousand times; and by a river, a hundred thousand times. In a temple, recitation yields ten million times the benefit, and in the very presence of the Divine, it becomes infinite. The same holds true when reciting before the sun, fire, a teacher, the moon, a lamp, or water. Recitation is also praised in the presence of Brahmins and cows. The direction one faces has its own fruit: facing east brings mastery, facing south is for magical rites, facing west grants wealth, and facing north brings peace. Recitation is especially praised in the presence of the sun, fire, Brahmins, deities, and teachers. There are also actions and conditions to avoid. One should not recite mantras with aversion, nor in the presence of others, nor while wearing a turban, with a covered neck, bowed, with loose hair, or with an upper garment. Recitation should never be done with impure hands, in an unclean state, or while grieving. One should not recite in anger, intoxication, while sneezing, spitting, or yawning. Seeing dogs or outcastes during recitation should be avoided; if such contact occurs, one should purify oneself or remember the Divine. During recitation, one may gaze at a light or practice breath control, whether sitting, lying down, walking, or newly risen. However, recitation should not be done in a street, an impure place, or in darkness, nor with feet outstretched or in a rooster-like posture. If one is riding, lying in bed, or troubled by worry, one should still try to recite if able; if not, one should do the best one can. In the end, what matters most is this: one who recites with good conduct, in purity, and with meditation, attains auspiciousness. Conduct is the highest dharma, the greatest wealth, the supreme knowledge, and the ultimate path. Without proper conduct, a person is condemned in this world and finds no happiness in the next. Thus, one must be endowed with good conduct. The proper conduct for each person is what is prescribed by the Vedas and authoritative scriptures—nothing else. Good conduct is so called because it is practiced by the virtuous, and its root is faith. If a believer never deviates from good conduct, whether through negligence or any other cause, he remains uncorrupted. Therefore, one should cultivate faith. Just as happiness and sorrow arise here and hereafter from good and bad deeds, so too does faith rest on this conviction. Now, listen to a secret teaching, to be kept hidden and not revealed to anyone—not to non-believers, nor to animals. In the Kali age, for those who lack good conduct, who have fallen or are of the lowest caste, there is no protection except the five-syllable mantra. Whether walking, standing, acting as one wishes, pure or impure, this mantra never fails. Even for those whose conduct is impure, whose six paths are unclean, and even if not initiated by a guru, the mantra is never fruitless. For the lowest, the ignorant, the foolish, the fallen, the unrestrained, or the base, this mantra is never fruitless. For anyone, in whatever state, if he possesses supreme devotion to Me, the mantra is always accomplished without doubt. But for those without such devotion, it is not so.