Listen, as Mahadeva, the wielder of the trident, lovingly instructs Mahadevi in the sacred procedures of mantra recitation, especially the revered five-syllabled mantra, for the benefit of all worlds. He begins by describing the rosaries used in this practice. A rosary strung with thirty beads, he says, brings wealth to the one who recites; if it has twenty-seven beads, it bestows nourishment. Twenty-five beads grant liberation, while fifteen beads yield the results sought in magical rites. The number of beads is not trivial: one hundred and eight beads make for the highest rosary, a hundred beads are excellent, fifty beads are middling, and fifty-four beads are best for the heart. Mahadeva then explains the importance of the fingers in recitation. The thumb confers liberation; the index finger destroys enemies; the middle finger grants wealth; the ring finger brings peace. The little finger, called kṣariṇī, is auspicious for recitation. The mantra should be recited using the thumb together with other fingers, for recitation without the thumb bears no fruit. He details the environments and conditions that amplify the power of mantra recitation. At home, the results are equal; in a cow-pen, they are a hundred times greater; in a sacred forest or garden, a thousand times; on a holy mountain, ten thousand times; at a river, a hundred thousand times; in a temple, ten million times; and in the very presence of Mahadeva, the result is infinite. Likewise, the presence of the sun, fire, teacher, moon, lamp, water, Brahmins, and cows greatly enhances the auspiciousness. The direction faced during recitation also matters. Facing east brings mastery; south is suited for magical rites; west grants wealth; north brings peace. Recitation in the presence of the sun, fire, Brahmins, deities, and teachers is especially praised. Mahadeva cautions against improper conduct during recitation. One should not recite mantras with aversion, or in the presence of others, nor with a turban, upper garment, bowed posture, loose hair, or a covered neck. Recitation must not be performed with impure hands, in an unclean state, while lamenting, angry, intoxicated, sneezing, spitting, or yawning. One should avoid seeing dogs and outcastes during recitation; if contact occurs, purification or remembrance of Mahadeva together with Mahadevi is advised. He speaks of flexibility, saying that one may gaze at lights or practice breath control, whether sitting, lying down, walking, or just risen. However, recitation should not take place in streets, impure places, or darkness, nor with feet outstretched or in the posture of a rooster. Whether riding, lying on a bed, or troubled by worry, if one is able, all these guidelines should be followed; if not, recitation should be done as best as possible. Summing up, Mahadeva says: “Why speak at length? Hear this in brief: one who recites with good conduct, in purity, and with meditation attains auspiciousness.” He extols conduct as the highest dharma, the supreme wealth, the greatest knowledge, and the ultimate path. Without proper conduct, a person is condemned in the world and finds no happiness in the next; therefore, one must be endowed with good conduct. True conduct is whatever action is prescribed in the Vedas and authoritative scriptures; it is called good conduct because it is practiced by the virtuous, and its root is faith. If a believer never deviates from good conduct, he is never corrupted; thus, one should become a believer. Happiness and sorrow arise here and hereafter from good and bad deeds; this conviction is called faith. Mahadeva then shares a secret with Mahadevi, urging her to keep it hidden: for one devoid of good conduct, fallen, or of the lowest caste, there is no protection in the Kali age except the five-syllable mantra. Whether walking, standing, acting as one wishes, impure or pure, this mantra never fails. Even for those lacking proper conduct, whose six paths are impure, and even if not instructed by a guru, this mantra is never fruitless. For the lowest, the ignorant, the foolish, the fallen, the unrestrained, or the base, this mantra never fails. For anyone, regardless of their state, if they possess supreme devotion to Mahadeva, the mantra is always accomplished without doubt, but not for anyone else. Auspicious times, lunar days, stars, weekdays, and yogas need not be considered for this mantra; it is not governed by the seven prescribed rules. This great mantra is never an enemy to anyone, at any time—whether perfectly accomplished, accomplished, or to be accomplished, it will always be so. When instructed by a perfected guru, it is called perfectly accomplished; if given by an unaccomplished one, it is accomplished and to be perfected. Whether perfected or not, for one endowed with supreme faith in Mahadeva, in the mantra, and in the guru, it is accomplished without doubt. The wise should learn the supreme knowledge, the five-syllable mantra, directly in the ashram. Among other mantras, even if they are accomplished, this mantra does not become accomplished; but when this great mantra is accomplished, all others also become accomplished. Just as Mahadeva is not attained among the gods unless truly attained, so too is Mahadevi attained only when Mahadeva is attained; the same rule applies to these mantras. Whatever faults exist in other mantras do not occur in this one, for it is practiced without regard for caste or other conditions. Still, it should not be hastily employed among those engaged in lowly or trivial aims, for this mantra is of great power. Thus, Mahadeva, the trident-wielder, directly spoke to Mahadevi the procedure of the five-syllabled mantra, for the benefit of all worlds.