In the sacred discourse, it is taught that virtue arises from fulfilling one’s proper duties: the householder is deemed virtuous by performing the obligations of family life, while the hermit attains virtue through austerities practiced in the forest. The ascetic, striving for self-restraint, is remembered as virtuous through mastery in yoga. Thus, in each stage of life—whether as householder, student, forest-dweller, or renunciant—virtue is attained by fulfilling the duties appropriate to that stage. Both righteousness (dharma) and unrighteousness (adharma) are spoken of in relation to the actions performed by those in these stages. Actions themselves are the basis for what is called dharma or adharma: skillful actions are remembered as dharma, while unskillful actions are known as adharma. The great word ‘dharma’ is proclaimed for the purpose of sustaining the world. When actions do not sustain or elevate, they are called adharma. Teachers describe dharma as the means to attain what is truly desired, and adharma as that which leads to undesirable results. The elders, who are free from greed, fickleness, and deceit, possess self-control and are considered upright, well-disciplined, and honest. Because they practice what they teach, they guide others in right conduct. Such a one is called a teacher, for he gathers the meanings of the scriptures. What is learned from hearing the Vedas is called ‘śrauta’, and what is remembered from tradition is called ‘smārta’. Sacrifices based on the Vedas are śrauta, while those based on social class and stage of life are smārta. The true teacher, when asked, speaks truthfully, not concealing the appropriate meaning. Truth is recited as it is seen, especially in the worship of the Lingam, and is expressed through celibacy, silence, and fasting. Nonviolence, tranquility, and austerity are also declared as virtues. One who acts for the welfare or harm of all beings as for oneself, and acts thus repeatedly, is remembered for compassion. Whatever desirable things are obtained justly, and gifts are given considering both the recipient’s worth and the donor’s nature—such giving is of three kinds: inferior, superior, and middling. Sharing with all beings out of compassion is the middle kind. The dharma prescribed by scripture and tradition is characterized by one’s social class and stage of life. Dharma that is not opposed to the conduct of the virtuous is considered good. One who renounces the fruits of action and is free from delusion is said to have the nature of Shiva. Detachment from all attachments and discipline mark a yogi; but even one who, after reflection, remains unattached to sense objects out of fear, is not greedy or swayed by requests, and whose senses do not act falsely—such a one is tranquil, undisturbed by unpleasant things, and does not rejoice in what is desired. Withdrawing from delight, pain, and sorrow is called dispassion; renunciation is the abandonment of both performed and unperformed actions, whether good or bad. In this changing world, from the unmanifest to the undifferentiated, knowledge is the discernment between the sentient and the insentient. For one endowed with knowledge and faith, there is no doubt that peace is attained—this is the dharma. Now, the most secret teaching concerning the Supreme Lord is declared: there is no doubt that devotion arises in existence, and with devotion, one is liberated. Even those considered unfit are pleasing to the Blessed Lord, the Supreme Lord, through devotion. He is pleased with the devotee, dispelling all darkness—through teachings, offerings, meditation, sacrifice, austerity, and study. All these, including giving, are ultimately for the sake of devotion to the Supreme Existence. Even thousands of Cāndrāyaṇa rites and hundreds of Prājāpatya rites, and other monthly fasts, are surpassed by devotion. Those without devotion to the Lord—who dwells in the mountain cave—fall away for their own enjoyment, but the devotee is liberated by devotion. Simply by seeing devotees, people attain heaven and more. There is no doubt that for devotees, nothing is difficult; how much more so for the great gods like Brahma, Vishnu, Indra, and others. By devotion alone, sages gain strength and good fortune, as was observed by Uma through Pinākin. Long ago, in Varanasi, the Lord spoke sweetly to the goddess as Rudra, the Supreme Self, sat in Avimukta. Parvati asked: “O Rudra, having attained you and this city of Varanasi, by what means is Mahadeva to be made subject, worshipped, and seen as the Lord? Is it through austerity, knowledge, or yoga?” Hearing her question, the Lord, marked with the crescent moon and a face like the full moon, smiled and remembered a story once told by Menā, Parvati’s mother. He said, “O Devi, you have obtained this delightful city; you are worthy to ask about it. For the sake of this place, your mother once told this tale, which was forgotten here. Even Pitamaha, Brahma himself, asked this question long ago. Just as you now seek to see the Brahman-essence, in a former age, Brahma saw me in various forms: white as Sadyōjāta, red as Vāmadeva, yellow as Tatpuruṣa, black as Aghora, and as Īśāna, the universal form, I was declared universal. By Gayatri, you saw me as Maheshvara, O god of gods. By what means is Mahadeva made subject, meditated upon, and where, O radiant one?” To this, Parvati replied, “He is to be seen and worshipped, O Devi. Only by faith is he made subject, O lotus-born.