By the power of supreme devotion to Shiva, the highest grace is attained. From that grace, one becomes free from all bondage, and for those who have reached liberation, perfect peace follows. Even a small measure of this devotion, practiced by a mortal over the course of three births, is certainly enough to prevent suffering in lower realms—of this, there is no doubt. Devotion itself is service, whether it involves outward actions or is performed inwardly, and it is expressed in three ways: through the mind, through speech, and through the body. To contemplate the form of Shiva is mental service; to recite sacred texts and prayers is service by speech; to perform ritual worship and similar acts is service by the body. This threefold service is known as the practice of Shiva’s dharma. Yet, Shiva, the Supreme Self, teaches that this service is further divided into five kinds: austerity, action, recitation, meditation, and knowledge. Ritual worship and related acts are considered actions; austerities include observances such as the Chandrayana vow. Recitation, too, is threefold, and the practice of Shiva as well as contemplation upon him are forms of meditation. Knowledge, as revealed in the scriptures dedicated to Shiva, is recognized as true knowledge. All these teachings were spoken by Shiva through Shrikantha, and the scriptures of Shiva are meant for his devotees—out of compassion, they are the sole means to the highest good. Therefore, a wise person who seeks the highest good should increase their devotion to Shiva, the supreme cause, and turn away from attachment to sense objects. At this point, a devotee addresses the Lord: “O Lord, I wish to hear the knowledge of Shiva, as spoken by Shiva himself, which is the very essence of the Vedas and grants liberation to those who take refuge in him. This knowledge is hidden, filled with profound meanings, and is disregarded by the unwise and by those lacking devotion or discipline—it is truly beyond their grasp. Sometimes it aligns with, and sometimes it differs from, the duties prescribed for the various classes and stages of life. Drawn fully from the Vedas and their six limbs, as well as from Sāṃkhya and Yoga, it is vast and has been described by the Supreme Lord in countless texts. In all this, how is the worship of the Lord to be performed? Who is qualified for worship and for the paths of knowledge and yoga at the outset? O virtuous one, please explain all this in detail. Summarize the Shaiva teaching, as spoken by Shiva and found in the Vedas, free from praise and blame, and immediately effective as a means of conviction.” In response, the teacher says, “I shall briefly tell you that divine knowledge, born of the guru’s grace, which grants liberation effortlessly; its full exposition is not possible. Long ago, when he desired to create, Shiva—the immovable, the great Lord, the source of both cause and effect—manifested himself from the unmanifest. At that time, the Lord, surpassing all sages, created Brahmā, the lord of speech, as the first among the gods. Even as Brahmā was being born, he beheld the divine Father; by command, the divine progenitor saw Shiva as he was coming into being. The Lord, seen by Rudra, created the universe and established the various orders and stages of life. He created Soma for the sake of sacrifice; from Soma arose the sky, and from the sky came the earth, fire, the sun, the sacrifice, Vishnu, and the lord of Shachi. These deities, along with the others, praised Rudra with hymns dedicated to him, and the Lord, with a gracious face, appeared before them. For his own divine play, the great Lord withdrew their knowledge, bewildering the gods. Confused, they asked him, ‘Who are you?’ The blessed Rudra replied, ‘I alone am the ancient one. I will be, and there is no one apart from me. I alone am the entire universe, and I satisfy it with my own radiance. There is none greater or equal to me; whoever knows me is liberated.’ Having spoken thus, Rudra vanished from their sight, and the gods, unable to see the Lord, continued to praise him with hymns. The immortals then undertook the Pāśupata vow, as established in the Atharvaśiras, and covered all their limbs with sacred ashes. Then, to grant them his grace, the Lord of beings, the Supreme Lord, together with his attendants and with Umā, made his presence manifest—the very one whom yogis, pure and ever wakeful, perceive within their hearts. The foremost of the gods beheld that deity whom yogis see within, the one called the supreme power, who acts according to the Lord’s will. Those who had transcended worldly existence and attained the supreme Śaiva state saw her, the left-eyed one of Maheśa, standing to his left. The ever-perfect ones and the lords of the gaṇas also beheld her. Then, together with the goddess, the gods praised Maheśvara. With divine hymns and ancient Purāṇic chants, the gods offered their praise to Maheśvara. Seeing them, the Bull-bannered Lord was moved with compassion and spoke, ‘I am pleased,’ his words naturally sweet. The gods, their minds filled with joy, bowed to him and respectfully asked the most important question: ‘O Lord, by which path should you be worshipped on earth? Who is entitled to your worship? Please tell us the truth of this.’ Then Hara, the best of gods, gazed with a smile at the goddess and revealed his own form—terrible, radiant as the sun, and supreme. Endowed with all lordly qualities, filled with supreme radiance, and surrounded by powers, forms, limbs, planets, and gods, he appeared with eight arms, four faces, and a wondrous half-female form. Seeing this marvelous appearance, the gods, led by Viṣṇu, understood: the god is the sun, the goddess is the moon, and the five elements, and all that moves and does not move, are composed of them both. Having spoken thus, the gods bowed to him and offered arghya in reverence.