The wise householder's speech should be truthful, mild, agreeable, and salutary, yet pleasing, avoiding both self-praise and the disparagement of others (62). The man who has dedicated tanks, planted trees, built rest-houses on the roadside, or bridges, has conquered the three worlds (63). That man who is the happiness of his mother and father, to whom his friends are devoted, and whose fame is sung by men, he is the conqueror of the three worlds (64). He whose aim is truth, whose charity is ever for the poor, who has mastered lust and anger, by him are the three worlds conquered (65). He who covets not others. wives or goods, who is free of deceit and envy, by him the three worlds are conquered (66). He who is not afraid in battle nor to go to war when there is need, and who dies in battle undertaken for a sacred cause, by him the three worlds are conquered

(67). He whose soul is free from doubts, who is devoted to and a faithful follower of the ordinances of Shiva, and remains under My control, by him the three worlds are conquered (68). The wise man who in his conduct with his fellow-men looks with an equal eye upon friend and foe, by him are the three worlds conquered (69). O Devi! purity is of two kinds, external and internal. The dedication of oneself to Brahman is known as internal purity (70), and the cleansing of the impurities of the body by water or ashes, or any other matter which cleanses the body, is called external purity (71).

O Dearest One! the waters of Ganga, or of any other river, tank, pond, well, or pool, or of the celestial Ganga, are equally purifying (72). O Thou of auspicious Vows! the ashes from a place of sacrifice and cleansed earth are excellent, and the skin of an antelope and grass are as purifying as earth (73). O Auspicious One! what need is there to say more about purity and impurity? Whatever purifies the mind that the householder may do (74). Let there be external purification upon awakening from sleep, after sexual intercourse, making water, voiding the bowels, and at the close of a meal, and whenever dirt of any kind has been touched (75).

Sandhya, whether Vaidika or Tantrika should be performed thrice daily, and according as the worship changes so does its service (76). The worshippers of the Brahma-Mantra have performed their Sandhya when they have made japa of the Gayatri, realizing within themselves the identity of the Gayatri and Brahman (77). In the case of those who are not Brahma-worshippers, Vaidika Sandhya consists of the worship of and offering of oblations to the Sun and the recitation of the Gayatri (78).

O Gentle One! In all daily prayers recitation shouldbe done one thousand and eight or a hundred and eight or ten times (79). O Devi! the Shudras and Samanyas may observe any of the rites proclaimed by the Agamas, and by these they attain that which they desire (80). The three times of performance (of Sandhya) are at sunrise, at noon, and at sunset (81).

Shri Devi said:

Thou hast Thyself said, O Lord! that when the Kali Age is in full sway for all castes, commencing with the Brahmamas, Tantrika rites are alone appropriate. Why, then, dost Thou restrict the Vipras to Vedic rites? It behoveth Thee to explain this fully to Me (82-83).

Shri Sadashiva said:

O Thou Who knowest the essence of all things, truly hast Thou spoken. In the Kali Age all observances bear the fruit of enjoyment and liberation when done according to the rites of the Tantras (84). The Brahma-Savitri, though known as Vaidika, should be called Tantrika also, and is appropriate in both observances (85). It is, therefore, O Devi! that I have said that when the Kali Age is in full sway, the twice-born shall alone be entitled to the Gayatri, but not the other Mantras (86). In the Kali Age the Savitri should be said by the Brahmanas, preceded by the Tara, and by the Kshatriyas and Vaishyas, preceded by the Kamala and Vagbhava Vijas respectively (87). In order, O Supreme Devi! That a distinction may be drawn between the twice-born and the Shudras, the daily duties are directed to be preceded by Vaidika Sandhya (88). Success, however, may also be attained by the mere following of the ordinances of Shambhu. This is verily true, and I repeat it is true and very true, and there is no doubt about it (89). O Adored of the Devas! even if the stated time for the saying of the daily prayer is past, all who desire emancipation and are not prevented by sickness or weakness should say, "Ong the Ever-existent Brahman"

(90). The seat, clothes, vessels, bed, carriages, residence, and household furniture of the worshipper should be as clean as possible (91). At the close of the daily prayers the householder should keep himself occupied with household duties or the study of the Vedas; he should never remain idle (92). In holy places, on holy days, or when the Sun or Moon is in eclipse, he should do inward recitation, and give alms, and thus become the abode of all that is good (93).

In the Kali Age life is dependent on the food that is eaten, fasting is therefore not recommended, in lieu of it, the giving of alms is ordained (94). O Great Queen! in the Kali Age alms are efficacious in the accomplishment of all things. The proper objects of such alms are the poor devoted to meritorious acts (95). O Mother! the first days of the month, of the year, of the lunar half-months, the fourteenth day of the lunar half-month, the eighth day of the light half of the lunar month, the eleventh day of the lunar half-month, the new moon, one's birthday, the anniversary of one's father's death, and days fixed as those of festivals, are holy days (96-97).

The River Ganges and all the great Rivers, the house of the religious Teacher, and the places of the Devas are holy places. But for those who, neglecting the study of the Veda, the service of mother and father, and the protection of their wife, go to places of pilgrimage, such holy places are changed to hell (98-99). For women there is no necessity to go on pilgrimage, to fast, or to do other like acts, nor is there any need to perform any devotion except that which consists in the service of their husband (100). For a woman her husband is a place of pilgrimage, the performance of penance, the giving of alms, the carrying out of vows, and her spiritual teacher. Therefore should a woman devote herself to the service of her husband with her whole self (101). She should ever by words and deeds of devotion act for the pleasure of her husband, and, remaining faithful to his behests, should please his relations and friends (102).

A woman whose husband is her vow should not look at him with hard eyes, or utter hard words before him. Not even in her thought should she do anything which is displeasing to her husband (103). She who by body, mind, and word, and by pleasant acts, ever pleases her husband, attains to the abode of Brahman (104). Remaining ever faithful to the wishes of her husband, she should not look upon the face of other men, or have converse with them, or uncover her body before them (105).

In childhood she should remain under the control of her parents, in her youth of her husband, and in her old age of the friends and relatives of her husband. She should never be independent (106).

A father should not marry his daughter if she does not know her duty to a husband and how to serve him, also the other rules of woman's conduct (107).

Neither the flesh of human beings, nor the animals resembling them, nor the flesh of the cow, which is serviceable in various ways, nor the flesh of carnivorous animals, nor such meat as is tasteless, should be eaten (108). Auspicious One! fruits and roots of various kinds whether grown in villages or jungles, and all that is grown in the ground, may be eaten at pleasure (109).

Teaching and the performance of sacrifices are the proper duties of a Brahmana. But if he be incapable of these, he may earn his livelihood by following the profession of a Kshatriya or Vaishya (110). The proper occupation of a Rajanya is that of fighting and ruling. But if he be incapable of these, he may earn his livelihood by following the profession of a Vaishya or Shudra (111). If a Vaishya cannot trade, then for him the following of the profession of a Shudra involves no blame. For a Shudra, O Sovereign Queen! service is the prescribed means of livelihood (112). O Devi! members of the Samanya class may for their maintenance follow all occupations except such as are specially reserved for the Brahmana (113). The latter, void of hate and attachment, self-controlled, truthful, the conqueror of his senses, free of envy and all guile, should pursue his own avocations (114). He should ever be the same to, and the well-wisher of, all men, and teach his well-behaved pupils as if they were his own sons (115). He should ever avoid falsehood, detraction, and vicious habits, arrogance, friendship for low persons, the pursuit of low objects, and the use of language which gives offence (116). Where peace is possible, avoid war. Peace with honour is excellent. O Adorable Face! for the Rajanya it should be either death or victory in battle (117). A man of the kingly caste should not covet the wealth of his subjects, or levy excessive taxes, but, being faithful to his promises, he should ever in the observance of his duty protect his subjects as though they were his own children (118). In government, war, treaties, and other affairs of State the King should take the advice of his Ministers (119). War should be carried on in accordance with Dharma. Rewards and punishments should be awarded justly and in accordance with the Shastras. The best treaty should be concluded which his power allows (120). By stratagem should the end desired be attained. By the same means should wars be conducted and treaties concluded. Victory, peace, and prosperity follow stratagem (121). He should ever avoid the company of the low, and be good to the learned. He should be of a calm disposition judicious of action in time of trouble, of good conduct and reasonable in his expenditure (122).