The sacred syllable Om is revered as the uttered name of Shiva, the supreme Self. While names such as Shiva and Rudra are honored, it is Om that is held as the highest among them. By uttering Om, which expresses the essence of Shambhu, one surely attains the supreme goal—of this, there is no doubt. Therefore, those who have mastered the scriptures, as well as the wise, call the Lord by this single syllable, recognizing the profound unity between the name and the one it names. Within the head of the Veda, the components of Om are declared to be fourfold: the sounds 'a', 'u', and 'ma', and the subtle resonance, or nāda. Each sound is linked to a Veda: 'a' to the Rig Veda, 'u' to the Yajur Veda, 'ma' to the Sama Veda, and the resonance is remembered as the Atharvan. Furthermore, 'a' is said to be the great seed, rajas, and the creator with four faces; 'u' is nature, the womb, sattva, and the preserver, Hari; 'ma' is the person, the seed, tamas, and the destroyer, Hara; and the resonance is the supreme Lord, Shiva, who is beyond qualities and action. All of existence is expressed through these three syllables, and by the subtle half-syllable, the Self of Shiva is revealed. There is nothing beyond him—nothing smaller or greater. Like a tree standing firm in the sky, it is he alone, the Supreme Person, who fills all that exists. His power is inherent, and his knowledge is unique in all the universe, shining forth in countless forms, like the radiance of the sun. His powers are infinite—will, knowledge, action, and others—arising from māyā, just as sparks arise from a fire. From this power arose Sadāśiva, Īśvara, and others, as well as Vidyeśvara and Avidyeśvara; from her also came the Purushas and the supreme Prakriti. All forms, from the great principle down to the particular, and everything that exists, are her effects, without doubt. She is the all-pervading, subtle power, embodying the essence of awakening. The possessor of this power is the god Shiva, adorned with the moon. Shiva is the knowable, Shiva is knowledge and wisdom, as well as revelation and tradition; she is firmness, stability, steadfastness, and the powers of knowledge, will, and action. Command, the supreme Brahman, the two kinds of knowledge—higher and lower—pure knowledge, and pure art: all arise from her power. Māyā, nature, the individual soul, transformation and modification, the real and the unreal—whatever exists is pervaded by her. This goddess, by her māyā, effortlessly deludes the entire universe, both moving and unmoving, and through her playful power, she also grants liberation. With her, the Lord of all abides in twenty-seven forms, pervading the universe; thus, liberation arises here. Once, a group of sages, seekers of liberation and expounders of Brahman, found themselves troubled by doubt. They pondered deeply: What is the cause of all? From where are we born? By whom do we exist? Upon what foundation are we established? By whom are we maintained day and night, in pleasure and pain? Who ordains the unbreakable order of the universe? They considered time, destiny, chance, the elements, the source, the person, and the supreme yogi, wondering which of these could be the cause. They reasoned that time and the rest are insentient, and even if the self is sentient, pleasure and pain arise from the elements and from lack of mastery. Thus, their inquiry continued. Through meditation and yoga, they perceived that divine power—hidden yet endowed with her own qualities, attained by yoga, and capable of directly severing all bonds. Through her, their bonds were cut, and with divine sight, they beheld the great Lord, the possessor of power, the cause of all causes. He, along with time and self, upholds all causes without remainder, immeasurable, and by this very power, governs all. Then, by the union of grace and supreme yoga, and by the yoga of devotion, the sages attained the divine state. Therefore, it is said that those who, together with that power, behold Shiva within the heart, attain eternal peace—this is not granted to others, so declares revelation. There is never any separation between the possessor of power and the power itself; from their identity, liberation arises for both. The sequence of knowledge and action leading to liberation is thus established; when grace is present, the divine form appears as if held in the palm of one’s hand. Whether god, demon, animal, bird, parrot, or even a worm—by that grace, any of these may be liberated. Whether in the womb, being born, a child, a youth, an old person, one who is dying, or dwelling in heaven or hell—whether fallen, righteous, learned, or ignorant—upon receiving grace, one is instantly liberated, without doubt. Out of compassion, the Supreme Lord shows grace even to unfit devotees, removing their various impurities. Devotion arises only from grace, and grace is born of devotion; the wise are not confused by the differences in state. This grace, which bestows both enjoyment and liberation, cannot be attained by humans in a single birth. The Great Lord is gracious to those perfected through many births, who follow the Vedic and Smriti injunctions, who are detached and awakened. When the Lord of gods is gracious, even within an animal there arises the thought, “There is a Lord, He is mine,” and a little devotion accompanied by understanding. Through various Shaiva austerities and righteous acts, a person becomes united; there, through the practice of yoga, supreme devotion arises.