Whoever, with deep devotion, recites the Śiva Purāṇa in its entirety—the seven saṃhitās, complete and whole—is regarded as one liberated even while living. The magnitude and sanctity of this Purāṇa surpass hundreds of scriptures: the Śruti, Smṛti, Purāṇas, Itihāsas, and Āgamas together do not compare to even a fraction of its greatness. This pure Śaiva Purāṇa, praised by Śiva himself, was not written in summary by Vyāsa, the devoted sage; it stands alone in its power to benefit all beings, to destroy the threefold sufferings, and to bestow auspiciousness upon the virtuous. Within its verses, dharma is taught without any deceit, its heart filled with the wisdom of Vedānta. It is a scripture to be known by the wise, free from envy, firmly established here, and adorned with the three aims of life. The Śaiva Purāṇa is truly the crest-jewel among Purāṇas, radiant with Vedāntic knowledge and singing of the Supreme Reality. Whoever recites or listens to it with supreme devotion becomes dear to Śambhu and attains the highest goal. Having heard of its glory, the supreme sages turned to Sūta and said, “Recite for us this wondrous Purāṇa, the very essence and fullness of Vedānta.” Hearing their request, Sūta was filled with delight. He remembered Śaṃkara and spoke to the assembled sages. He called out, “Let all the sages listen, remembering Śiva, the flawless one—this Śaiva Purāṇa, faithful to the Purāṇic tradition and embodying the essence of the Vedas. Here, the threefold song is sung with affection, bringing devotion, knowledge, and detachment. The Supreme Reality, as known through Vedānta, is described clearly and distinctly. “Let all the sages listen to this Purāṇa, the very distillation of the Vedas, which, in ancient times and in many past cycles, has been proclaimed again and again. In this present cycle, at the dawn of creation, the six clans of sages began to converse among themselves. A great dispute arose: ‘This is supreme, this is not.’ In their uncertainty, they approached the imperishable Brahmā, the creator, to seek the answer. “With humility, they stood before him, palms joined, and said, ‘You are indeed the creator of all worlds, the cause behind every cause. Who is the Supreme Person, beyond all principles, ancient and transcendent, whom speech and mind cannot reach? From whom does everything arise—Brahmā, Viṣṇu, Rudra, Indra, and all the senses together—who emerges first?’ “They continued, ‘This god, the great god, is all-knowing, the Lord of the universe. He is seen only through supreme devotion, never otherwise, anywhere. Rudra, Hari, Hara, and the other lords of the gods always long for his vision through supreme devotion. What more can be said? Through devotion to Śiva, one is liberated; by his grace, devotion to the gods arises, and grace is born from devotion, just as a sprout comes from a seed and a seed from a sprout. “‘Therefore, for the sake of the Lord’s grace, you should go to earth, O twice-born ones, and undertake a long sacrificial session for a thousand years. Through Śiva’s grace alone in that sacrifice, the essence of Vedic knowledge is revealed, along with what is to be accomplished and the means to do so. “‘Now, what is the supreme goal? What is the highest means? What sort of practitioner is required? Tell us this truthfully.’ “Brahmā replied, ‘The goal is the attainment of Śiva’s state; the means is service to him; the practitioner is one who, by his grace, is free from desire for impermanent fruits. Having performed the actions prescribed in the Vedas and dedicated their great fruit, one attains the supreme abode of the Lord, progressing through stages such as sharing his world. According to each one’s devotion, the supreme fruit is attained; the means are manifold, directly taught by the Lord. “‘In summary, let me declare the essence and the means: hearing with the ear, reciting with speech. Contemplation with the mind is said to be the great means; Maheshvara is to be heard, recited, and reflected upon. Thus, for us, the authority of scripture is this means; by it, pursue the supreme goal, being devoted solely to the accomplishment of all purposes. “‘People act on what they see directly with their own eyes, but everywhere, knowing what is not seen, they act through hearing. Therefore, hearing is foremost; having listened from the teacher’s mouth, the wise person then accomplishes the rest—recitation and contemplation. When this practice is thoroughly accomplished, step by step up to contemplation, Shiva-yoga arises, and gradually, through the sequence of sālokya and so on. Afterwards, all bodily ailments and all bliss are dissolved; through practice, this hardship is endured, and later, auspiciousness arises from beginning to end.’” The sages then asked, “What kind of contemplation, O Brahman, and what kind of hearing? How is recitation to be performed? Tell us this as it truly is.” Sūta replied, “Purification by the mind, with fondness for reasoning, of the names describing the qualities, forms, and play of worship, recitation, and so on—this is continuous contemplation, attainable by the vision of the Lord, and among all excellent means, it is the chief. “By song, by the words of scripture, or by speech, the clear and flavorful praise of the names describing Śambhu’s glory, qualities, forms, and play—this is recitation, and here it is considered the intermediate means. By whatever instrument, wherever, the multitude of words concerning Śiva is attentively listened to with the hearing faculty, as firmly as a woman’s playful embrace—this, O wise ones, is hearing, renowned in the world. “Through association with the virtuous, hearing comes first; then recitation of the Lord of creatures, and when it becomes firm, contemplation is supreme. At the end, everything happens by Śaṅkara’s glance. “Regarding the greatness of this practice, the sages of old have narrated an event. For your sake, I will tell it—listen with attention. Long ago, my teacher Vyāsa, son of the sage Parāśara, performed austerities with agitation on the auspicious bank of the Sarasvatī. As he was going there by chance, Sanatkumāra, the blessed one, appeared before my teacher in a celestial vehicle shining like the sun.