Supreme Shiva, transcending all qualities such as passion and others, assumes the form of the guru to remove and dispel these attributes from the hearts of seekers. Once the guru has dispelled the three gunas—sattva, rajas, and tamas—he first awakens the presence of Shiva within the disciple. For those who place their trust in him, he is rightly called 'guru.' The wise recognize that the guru’s body itself is the linga of the guru; thus, serving the guru is regarded as worshipping this sacred linga. The disciple listens and serves with body, mind, and speech, fulfilling whatever the guru has previously spoken, whether possible or impossible. Indeed, the pure-minded disciple accomplishes these tasks, even sacrificing his life-breath and wealth if needed. Such a one is called a disciple fit for initiation. Having given all things, beginning with his own body, to the guru, the good disciple, after offering the first portion, may partake of food only with the guru’s permission. The disciple is called a son, always due to the connection of discipleship. Through this consecration, the tongue, linga, mantra, semen, ear, and womb are sanctified. Born as a son, the mantra-born disciple should worship the guru as father, for the worldly father immerses the son in the cycle of worldly existence. The guru, as the awakener, leads him across this worldly ocean. Knowing the difference between these two fathers, one should worship the guru as father. One should serve the guru’s limbs with wealth and other possessions acquired by oneself, from the feet to the hair—every limb and part belonging to the guru. With wealth, sandals, and other objects, by touching the feet and so forth, through bathing, anointing, offerings, and food, one should worship the guru. Worship of the guru is indeed worship of Shiva, the Supreme Self; whatever remains from the guru becomes purifying for oneself. The guru’s leftovers—water, food, and so forth—are considered Shiva’s leavings and should be accepted and eaten by disciples and devotees of Shiva, O twice-born. Without the guru’s permission, all is like that of a thief; but whatever the guru especially knows, one should carefully receive from him. The one who knows distinctions removes ignorance and accomplishes the goal; at the beginning, obstacles should be removed for the completion of the act. When the act is performed completely and without obstacles, it yields fruit; therefore, the wise should worship the Lord of obstacles at the start of every act. For the removal of all afflictions, the wise should worship all the gods—for fevers, tumors, diseases, and all afflictions considered to be of the self. Troubles arising from spirits, jackals, and the like, as well as from ants and similar creatures, and also from the sudden fall of lizards and other animals, may occur. In the house, if there is a tortoise, a snake, a woman of ill repute, or a wicked person seen, or in matters concerning trees, women, cows, and the like, especially at the time of birth—when impending sorrow appears—these are considered to be of material origin: impurity, the fall of Saturn, and great epidemics as well. Fever, epidemic disease, contagious illness, cow-pox, smallpox, birth-star conjunctions, planetary transits, and planetary conjunctions in one’s own sign may also arise. Evil dreams and the like are considered divine afflictions; also, when a corpse, an outcaste, or a fallen person is touched and enters the house. When such signs arise, indicating impending sorrow, the wise should perform a pacifying sacrifice to quell those faults. In a temple, cowshed, stupa, or even in the courtyard of a house, on a raised and well-decorated platform, or in a clean place, this sacrifice should be performed. Place only as much rice or grain as needed, and after smoothing it out, draw a lotus in the center and likewise draw a square around it. Wrap a pot with a thread, fumigate it with fresh guggul, and place a large pot in the center; similarly, set it at the four directions. Fill the eight pots with water purified by mantra, along with five substances, and insert stalks of mango and other auspicious plants. Place the nine gems, beginning with sapphire, in order; the wise should appoint a priest, skilled in ritual, together with his wife. Place a golden image of Vishnu and of Indra and the others; with head bowed, worship Vishnu in the central pot and also perform outer worship. In the directions beginning with the east, worship Indra and the others in order, with the appropriate mantras, and at the end, offer the oblations with their respective names. All acts from invocation onward should be performed by the teacher alone; the teacher, together with the officiating priests, should recite the prescribed mantras. At the western side of the pot, after the recitation, the wise should perform the homa—whether a crore, a hundred thousand, a thousand, a hundred, or one hundred and eight times. It may be done in one day, nine days, or even in a mandala (forty days), as is appropriate, according to time and place. For the sake of peace, the śamī wood should be used for the homa, and for prosperity, palāśa wood; the offerings should be made with fuel, rice, and clarified butter, using the respective names and mantras. After beginning, one should complete the ritual with the materials prepared for it; at the end, having recited the auspicious invocation, one should sprinkle the site with water. Afterwards, one should feed Brahmins according to the number of offerings made; the teacher and the officiating priests, being learned, should also partake of the sacrificial food. Having worshipped the planets beginning with the Sun at the conclusion of all the offerings, one should give gifts to the priests in order—food and jewels as appropriate. Then one should make ten gifts, and then even greater gifts: to children, to those who have undergone initiation, to householders, and to forest-dwellers. Next, to maidens, to married women, and then to widows; all the implements used there should be presented to the teacher. The lord of death, Yama, is said to be the master of calamities and diseases; therefore, to please Yama, one should give the gift called Kālada.