In pursuit of the highest realization, those who have mastered their breath and senses dedicate themselves with unwavering effort, much like a potter carefully shapes the mouth of a jar to ensure it is flawless. The wise, who understand the glory of Shiva—a glory likened to a life-restoring medicine for those afflicted by the serpent of worldly existence—live free from fear. One who truly knows both the supreme and the non-supreme aspects of this glory rises above the lower and attains the supreme. “O Krishna,” the teacher says, “I have revealed to you the true nature of the Supreme Self, even its secret, for you are worthy and devoted to the radiant one.” According to the Vedic teachings, the glory of the Lords should never be spoken to those who are uninitiated, not followers of Shiva, or lacking devotion. Therefore, this wisdom should only be shared with the supremely virtuous, not with others; but it may be told to those like yourself, and not otherwise. Whoever imparts the glory of Shiva to the worthy is liberated from the ocean of worldly suffering and attains union with Shiva. By reciting these teachings, countless great sins are destroyed; repeated practice purifies even further. Hostile and inauspicious forces are dispelled, friends prosper, Shaiva knowledge grows, and the mind becomes established in truth. Supreme devotion to Shiva, to Ambika, to their attendants—whatever else is most desired is surely attained. If one is pure within, devoted to Shiva, and sings his praise with confidence, yet finds the results hindered by powerful past actions, one should practice again and again; for such a person, nothing is difficult to attain. This entire universe, both moving and unmoving, is the form of the God of gods. Yet, those bound by the weight of worldly fetters do not perceive this truth. O descendant of Yadu, great sages, not knowing the supreme, undivided reality, speak of the One as manifold. Some say the supreme Lord is both the lower form of Brahman and the higher, whose nature is Brahman—the great god, without beginning or end, the highest. The lower Brahman is said to consist of elements, senses, mind, primordial nature, and objects; the higher Brahman is pure consciousness. Because of its greatness or because it causes growth, it is called Brahman. Both these are forms of Brahman, the Lord of Brahman, the master. Some call him the form of knowledge and ignorance. They say knowledge is consciousness, and ignorance is non-consciousness; the entire universe of the supreme teacher consists of both. There is no doubt that the universe is his very form, for it is under his control. Illusion is called knowledge, and Shiva’s supreme form is known as the highest. Mistaken understanding of objects in many ways is called illusion, while awareness in accordance with the true nature of things is declared to be knowledge. The reality that is free from distinctions is called the supreme; what is not real is termed 'non-being' by those who expound the Veda. Because he is the lord of both, Shiva is called the master of being and non-being. The wise say he is both perishable and imperishable, and also beyond both. All beings are perishable; the imperishable is called the unchanging. Both these are forms of the Supreme Lord, for they are under his control. Of these two, Shiva is said to be the supreme, peaceful, and beyond both perishable and imperishable; he is both the collective and the individual, and the cause of both. Some sages say that Shiva is the supreme cause; they call the collective unmanifest and the individual manifest. These two forms of the Supreme Lord arise from his will; because they are causes, Shiva is the supreme cause. Those who know the meaning of cause say he is the cause of both the collective and the individual; some call the Lord the essence of class and individual. That which persists in groups is called 'class'; 'individual' is the distinct form, the support of the group and class. Classes and individuals are governed by his command; therefore, the great god is remembered as the embodiment of class and individual. Shiva is described as the essence of primordial matter, the person, the manifest, and time. Primordial matter is called nature, and the person is likewise known as the knower of the field. The wise declare that the manifest consists of twenty-three principles; time is the sole cause of the transformation of the world of effects. He is the lord, the ruler, the creator, the initiator and withdrawer—the one cause of appearance and disappearance, self-sovereign and unborn. Therefore, the one who possesses the nature of primordial matter, person, manifest, and time is declared to be their cause, ruler, and creator—Maheshvara. Some call the Lord the cosmic person and the soul of Hiranyagarbha; Hiranyagarbha is the cause of the worlds, and Virat is the soul of the universe. The poets speak of Shiva as the inner controller and the transcendent; others call him the soul of intelligence, luminosity, and the universe. Some declare him to be the fourth state; others know him as gentle; still others call him mother, measure, the measured, and intellect. Some say he is the agent, the action, the object, the instrument, and the cause; others declare him to be the self of waking, dreaming, and deep sleep. Some call him the fourth state, others say he is beyond the fourth; some say he is without qualities, while others know him as possessing qualities. Some say he is bound to transmigration, others say he is not; some declare him independent, while others know him as not independent. Some declare him to be terrible, others know him as gentle; some say he is attached, while others say he is free from attachment. Some say he is inactive, while others declare him active; some say he is without senses, and others likewise say he possesses senses. Thus, the many voices of wisdom, devotion, and inquiry converge upon Shiva, the Supreme Lord, whose nature encompasses all, and who is beyond all distinctions.