When the practice is diligently and thoroughly accomplished, progressing step by step up to deep contemplation, the state of Shiva-yoga arises. Through this process, one gradually attains the stages known as sālokya and others, drawing ever closer to Shiva. As the practice matures, all bodily ailments and even the highest forms of bliss are dissolved; the practitioner endures these hardships through perseverance, and in time, auspiciousness emerges from beginning to end. At this point, a question arises: “What is the nature of this contemplation, O Brahman? What does it mean to hear in this context? How should one perform recitation? Please explain these matters as they truly are.” The answer is given: The chief among all means is the continuous contemplation that comes from purifying the mind and cherishing reasoning, especially when it is directed toward the names that describe the qualities, forms, and divine play of Shiva through worship, recitation, and related practices. This contemplation, attainable through the vision of the Lord, stands above all other excellent methods. Recitation, the intermediate means, consists of singing, chanting scriptural words, or speaking aloud the clear and flavorful praises of Shambhu’s glory—his names, qualities, forms, and divine play. Hearing, on the other hand, is renowned in the world: it is the attentive listening, by whatever means or wherever one may be, to the multitude of words concerning Shiva, clinging to them with the devotion and firmness of a woman’s playful embrace. Among these practices, hearing comes first, especially through association with the virtuous. Then follows the recitation of the Lord of creatures. When this becomes firm, contemplation becomes supreme. Ultimately, everything is brought to fruition by the gracious glance of Shankara. To illustrate the greatness of this practice, the sages of old have narrated an event. Listen attentively as I recount it for your benefit. Long ago, my teacher Vyasa, the son of the sage Parashara, performed austerities with a restless mind on the auspicious bank of the Sarasvati. As fate would have it, Sanatkumara, the blessed one, appeared before Vyasa in a radiant celestial vehicle shining like the sun. Vyasa, absorbed in meditation but now awakened, beheld the unborn sage. Bowing deeply, he greeted Sanatkumara with great curiosity. Vyasa offered water for washing the hands and feet and provided a seat worthy of a deity. Pleased, the lord Sanatkumara spoke to him in a deep, resonant voice: “O sage, meditate upon the true reality, which can be directly realized. Here, with Shiva as your companion, for what purpose do you practice these austerities?” Thus addressed, Vyasa revealed his heart: “I pursue Dharma, Artha, Kama, and Moksha, all with devotion and according to the Vedic path. By your grace, I have established many things in the world; I have become a guru in every way. Yet, the knowledge that leads to liberation does not arise—this is truly astonishing. Though I perform austerities for liberation, I do not know the reason for my lack of success.” When Vyasa thus requested guidance, the venerable Kumara, fully capable, explained the certain cause of liberation: “Hearing, praising, and contemplating Shambhu—these are the three great means, declared as the practice and approved by the Vedas. In the past, I too was confused, agitated by the pursuit of other means. On the immovable Mandara mountain, I undertook severe austerities. Then, by Shiva’s command, the compassionate Lord Nandikeshvara, the witness of all and Lord of the Ganas, appeared before me. He spoke affectionately, revealing the supreme means of liberation: hearing, praising, and contemplating Shambhu, as approved by the Vedas. This threefold means for liberation was spoken to me by Shiva himself: ‘O Brahman, repeatedly practice hearing and the rest.’ Having imparted this teaching, the joyful Lord Nandikeshvara, accompanied by his followers, departed in his splendid aerial chariot to the most excellent abode.” Thus, in summary, the excellent story of old has been told. O Suta, you have declared the threefold means beginning with hearing as the way to liberation. But if someone is unable to practice this triad of hearing, praising, and contemplation, how can such a person attain liberation? Is there any action, performed without great effort, by which liberation arises? If one is unable to practice the triad, one should establish a liṅga or image of Shankara and worship it daily. In this way, one can cross the ocean of worldly existence. Even if one can only gather materials according to one’s ability, without deceit, these should be offered to the liṅga or image, and worship should be performed continually. With devotion, one may offer a pavilion, gateway, sacred place, monastery, field, festival, cloth, fragrance, garland, incense, and lamp. One should also offer various foods, cakes, side dishes, an umbrella, banner, fan, and chowrie, with all their accessories. All royal honors should be provided to the liṅga and image, along with circumambulation, salutation, and recitation, as one is able. With great devotion, the daily rituals from invocation to conclusion should be performed, thus worshipping the Lord in the liṅga and image of Shankara. By Shiva’s grace, even if hearing and the other practices are neglected, success is attained through such worship. The great ones of old were liberated merely by worshipping the liṅga and image. Everywhere, the hosts of deities are worshipped only in the form of images. But how is Shiva worshipped everywhere in both the liṅga and the image? This question is virtuous and most wondrous, O great sages. In this matter, only Mahadeva himself is the proper teacher, for there is no other. I shall declare what was spoken by Shiva, as heard in succession from the teacher’s mouth: Shiva alone, because he is of the nature of Brahman, is called “without parts.” Yet, because he also manifests form, he is with parts; thus, he is both with and without parts. Because he is without parts, his liṅga is formless and united with him. Because he is with parts, the image is his visible form. Because he is of both natures—form and formless—he is called by the word “Brahman,” the supreme. Therefore, both the liṅga and the image are always worshipped by people. The other deities are not Brahman, and thus are never without parts. The formless liṅga is not worshipped by the lords of the gods, and the other deities, being living beings and not Brahman, are worshipped only in images. Only the image, being with parts, is worshipped in silence. The others are living beings, O Shankara, but Shankara alone is Brahman.