Let us contemplate and revere Rudra, the destroyer—self-luminous and resplendent—who presides over the senses of knowledge and action, as well as the workings of mind and intellect. In his worship, one should always be inspired to pursue righteousness (dharma), knowledge, enjoyment, and ultimately liberation. By reflecting deeply with the intellect upon this fourfold path, one is assured of reaching Brahman, the Supreme. For those seeking fulfillment of Brahminhood, daily recitation is prescribed. The foremost among Brahmins should recite a thousand times each morning. Others, according to their capacity, may recite a hundred times at midday, and in the evening, twelve times, in a manner associated with the eight sacred tufts. This practice begins at the root center and continues up to the twelve-point limit, contemplating at each stage the lords of knowledge: Brahma, Vishnu, Shiva, the individual soul, and the Supreme Lord. With the intellect united with Brahma, one should recite, meditating on the sacred syllable "soham," visualizing the divine presence from the crown of the head and even beyond the body. From the great principle, the body is considered to have a thousand divisions, and for each, a recitation is performed, proceeding gradually, one after another. The essence of this recitation lies in uniting the individual soul with the Supreme, for the body is described as having a hundred and ten divisions, adorned with eight tufts. Thus, the progression of recitation is established: a thousand recitations are considered Brahma’s, a hundred are known as Indra’s. To protect oneself from other influences, one is said to be born in the womb of Brahma; for this, one should always practice facing the sun. One who completes one million two hundred thousand recitations is called a complete Brahmana. With fewer than a hundred thousand recitations of the Gayatri, one should apply it for Vedic purposes. After observing discipline for seven days, one may undertake renunciation, reciting twelve thousand times the renunciant’s Pranava each morning. Day by day, one should continue reciting in this order, and at the beginning and end of each month, one should complete one hundred and fifty thousand recitations. When the time has passed, one should again send forth the mantra; by doing so, faults are appeased—otherwise, one falls into the terrible Raurava hell. Therefore, one who desires dharma and wealth should strive in this manner, and not otherwise. A Brahmana seeking liberation should always practice knowledge of Brahman. From dharma comes wealth, from wealth comes enjoyment, and from enjoyment, detachment is born; when enjoyment is gained through dharma and wealth, detachment arises. But enjoyment sought in the opposite way leads to attachment. Dharma is of two types: that which is performed with substance, such as offerings, and that which is performed with the body, such as pilgrimage and bathing. Wealth is obtained through righteous means, and divine form is attained through austerity. One who is free from desire attains purity, and from purity arises knowledge—there is no doubt. In the Krita age, austerity is praised; in Kali, dharma is practiced through offerings of substance. In Krita, knowledge is perfected through meditation; in Treta, through austerity; in Dvapara, by worship; and in Kali, by worship of images. Whatever merit or sin is accumulated, results follow accordingly; depending on whether the act involves substance or the body, there is increase, decrease, or loss of merit. Adharma is characterized by violence and leads to suffering; dharma is the nature of happiness and leads to joy. Suffering arises from improper conduct despite knowing what is right, but happiness comes from proper conduct. Therefore, one should pursue righteousness to attain both enjoyment and liberation. If one provides for the livelihood of a learned Brahmin and his family of four for a hundred years, one attains the world of Brahma. Performing the Cāndrāyaṇa vow a thousand times also grants this world. A Kṣatriya should provide for a thousand families. Giving gifts in honor of a deity, with knowledge numbering ten thousand, grants the world of Brahma; such acts are said to bestow the world of Indra. The world attained corresponds to the deity honored, as taught by those who know the Vedas. Those without wealth should purify themselves through austerity. Through pilgrimage and austerity, one gains inexhaustible happiness. Now, let us consider the righteous acquisition of wealth. A Brahmin should acquire wealth purely—by accepting gifts properly and officiating at sacrifices, never by begging or undue hardship. A Kṣatriya succeeds by the strength of his arms; a Vaiśya through agriculture and cattle-rearing. Success comes from giving away wealth acquired righteously. Liberation is gained through knowledge, by the grace of the teacher; and from liberation comes realization of the true Self and supreme bliss. All these blessings arise through association with the virtuous. The householder should give wealth, grain, and other goods. Whatever objects, fruits, or grains are available at any time should be given to Brahmins by those who desire welfare. Water and food should always be given to relieve hunger and disease—fields, grain, cooked food, and all four types of food as well. For as long as the food given is eaten and spoken of, half the merit certainly accrues to the giver—there is no doubt. Those who have accepted gifts purify themselves of sin through giving and austerity; otherwise, they fall into the hell called Raurava. One should divide wealth into three parts: for the growth of righteousness, for personal enjoyment, and for the self. One should always perform daily, occasional, and desired rites according to righteousness. The wise increase wealth with a portion set aside for growth, enjoy only a moderate share, and always act with benefit in mind. Of wealth earned through agriculture, a tenth should be given for the purification of sin; the remainder should be used for righteous acts—otherwise, one falls into Raurava. If one acts with evil intent, destruction is certain. In trade, where there is increase, the wise should give a sixth part. Thus, the wise and virtuous live, ever striving for righteousness, knowledge, and liberation, and ever giving, so that both this world and the next are blessed.