In the sacred discourse, Lord Shrikantha Shiva reveals the dharma for all stages and classes of life. He begins by addressing those in the forest-dweller stage, affirming that, just as for celibates, none should eat at night. Turning to the Kshatriyas, he permits teaching and officiating at sacrifices, but forbids them from accepting gifts. For Vaishyas, these activities are not prescribed at all. The duties of Kshatriyas are clear: they must protect all classes, slay enemies in battle, and rid the world of wicked birds, beasts, and evil men. They are to be ever vigilant—trusting only yogis, maintaining suspicion elsewhere, avoiding women at improper times, and guarding their armies. Constantly gathering intelligence through spies, staying informed about the affairs of the people, bearing weapons at all times, and wearing garments covered in ash are also their prescribed duties. Lord Shiva then summarizes the dharma for each class. For Vaishyas, protection of cows, trade, and agriculture are their path. For Shudras, service to the other classes is their dharma, along with making gardens and residing in the fields dedicated to Shiva. Householders are enjoined to unite with their lawful wives, while forest-dwellers, ascetics, and celibates must remain celibate. For women, the eternal dharma is service to their husbands, and, if commanded by their husbands, worship of Shiva. A woman who neglects her husband’s service and instead devotes herself to vows will, without doubt, descend to hell. For those women bereft of their husbands, Lord Shiva prescribes vows, charity, austerity, purity, sleeping on the ground, and abstaining from food at night. Celibacy, daily bathing with ashes or water, tranquility, silence, constant forgiveness, and sharing according to rule are also their duties. Fasting and worship of Soma are enjoined on the eighth, fourteenth, and especially the full-moon days, and properly on the eleventh day. Thus, Lord Shiva declares, he has briefly outlined the dharma for those devoted to the āśramas—Brahmins, Kshatriyas, Vaishyas, ascetics, and celibates. The same eternal dharma applies to forest-dwellers, householders, Shudras, and women. He addresses the goddess, urging her always to meditate on him, to recite the six-syllabled mantra, and to practice all dharma as taught in the Vedas, for this is the essence of dharma and artha. Those who, by their own will, take up discipline with intense feeling and previous impressions—whether detached or attached, even regarding women and other worldly objects—find, through purity and discernment, knowledge of Shiva’s true Self by his grace. Yet, though purified, they still suffer under the burdens of worldly duties. For such souls, there is neither duty nor non-duty, neither absorption nor supreme goal; no injunction or prohibition binds them, just as it is for Shiva himself. When one is complete, nothing remains to be accomplished, and for those who have fulfilled their purpose, there is no doubt. For the welfare of his devotees, Lord Shiva explains, Rudras who have fallen from the world of Rudra take on human form. His command initiates the actions of Brahma and the other gods, just as it sets in motion the actions of humans and others. Holding Shiva’s command as supreme and with exceptional sincerity, even a mere glimpse of it destroys all sins. Signs of auspicious results arise in those devoted to Shiva, even before their desired goal is reached. Trembling, sweating, tears flowing, changes in the voice, and sudden repeated experiences of joy—all these occur unexpectedly. By these unmistakable signs, whether mild, moderate, or intense, the best among men are recognized. Just as iron, by contact with fire, is no longer merely iron, so too, by Shiva’s presence, his devotees are not merely human. Though they resemble mortals in hands and feet, one should not consider them ordinary; the wise know they are Rudras in human form and do not look down on them. If people with deluded minds show contempt for these great souls, such scorn leads to loss of life, wealth, lineage, virtue, and brings about hell. Even the status of Brahma, Vishnu, and the lords of the gods is like a blade of grass to those great souls who depend on nothing but Shiva. Those who seek the state beyond qualities must abandon impure intellectual power, worldly strength, and the dominion of the lords of qualities. Why speak at length? The one means to attain the highest good is absorption of the mind in Shiva, by whatever cause. Thus, Lord Shrikantha Shiva, the Supreme Self, has spoken this summary of the essence of knowledge for the welfare of the worlds. This compendium contains, in full, the Vedas, scriptures, histories, Puranas, sciences, and extensive commentaries. It gathers six topics: knowledge, the object of knowledge, what is to be practiced, qualification, means, and the goal. Knowledge authorized by the guru must be known—bond, soul, and Lord. Worship of the liṅga and similar rites are to be performed, even by one who is devoted and authorized. The means are the Śiva-mantra and similar practices; the goal is equality with Śiva. From knowledge of these six principles, omniscience arises. First, actions such as sacrifice are performed with devotion, according to one’s means. After worshipping Shiva externally, one should then worship from within, with inner intent. For one whose delight is inward, not outward, due to the greatness of merit, no external action need be performed by that great soul.