Now, listen as the eternal dharma for a woman bereft of her husband is revealed. She is to practice vows, charity, austerity, and purity; she should sleep on the ground and refrain from eating at night. Celibacy is enjoined, along with bathing daily—whether with ashes or with water—cultivating tranquility, maintaining silence, constantly forgiving, and sharing as prescribed by the rules. On the eighth and fourteenth days of the lunar month, and especially on the full-moon day, as well as properly on the eleventh, she should fast and worship Soma. In this way, the dharma for all devoted to the various āśramas—Brahmins, Kshatriyas, Vaishyas, ascetics, and celibates—has been summarized. Likewise, O beautiful one, this is the eternal dharma for forest-dwellers, householders, Shudras, and women. O goddess of the gods, you should always meditate upon me, recite the six-syllabled mantra, and practice all dharma as taught in the Vedas. This is the summary of dharma and artha. Now, in this world, those who willingly undertake discipline, endowed with deep feeling and shaped by previous impressions—whether they are detached or still attached to worldly things, even to women and other objects—if they are pure and discerning, knowledge of my true Self arises within them by my grace. Yet, even when purified, they may suffer the burdens of worldly duties. For such souls, there is neither duty nor non-duty, neither absorption nor the supreme goal; there are no injunctions or prohibitions for them, just as it is for me. In the same way, for one who is complete, there remains nothing left to accomplish for me; likewise, there is no doubt for those who have fulfilled their purpose. For the welfare of my devotees, those Rudras who have fallen from the world of Rudra take on human form—of this, there is no doubt. Just as my command sets Brahma and the others into motion, so too does my directive set in motion the actions of humans and all beings. By holding my command as supreme and with exceptional sincerity, even a mere glimpse of that destroys all sins. Auspicious signs appear in those devoted to me, even before their desired goal is attained. These signs may include trembling, sweating, the flow of tears, changes in the voice at the throat, and sudden, repeated experiences of joy—these arise unexpectedly. By these unmistakable signs, whether occurring singly or together, and in their mild, moderate, or intense forms, the best among men are to be recognized. Just as iron, when touched by fire, is no longer merely iron, so too, by my presence, such devotees are not merely human. Though they resemble mortals in hands, feet, and other features, one should not consider them ordinary. The wise do not look down on them, knowing they are Rudras in human form. If people with deluded minds show contempt for them, such scorn leads to the loss of life, wealth, lineage, and 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 me. Impurity, intellectual power, worldly and manly strength, and the dominion of the lords of qualities—all these are to be abandoned by those who seek the state beyond qualities. So why speak at length? The one means to attain the highest good is the absorption of the mind in me, brought about by any cause. Thus, by Lord Shrikantha Shiva, the Supreme Self, this summary of the essence of knowledge has been spoken for the welfare of the worlds. This compendium of knowledge contains, in its fullness, the Vedas, scriptures, histories, Puranas, sciences, and extensive commentaries. Knowledge, the object of knowledge, what is to be practiced, qualification, means, and the goal—these six topics are all gathered here. Knowledge authorized by the guru is to be known, as are the bond, the soul, and the 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 is said to arise. First, actions such as sacrifice are to be performed with devotion, according to one's means. After worshipping Śiva externally, one should then worship from within, with inner intent. For one whose delight is inward, and not outward, due to the greatness of merit, no external action need be performed by that great soul. For one satisfied by the nectar of knowledge, whose soul is devoted to Śiva, O Krishna, there is never any duty to be performed, neither inward nor outward. Therefore, gradually abandoning both external and internal actions, one should perceive what is to be known through knowledge, and also renounce ignorance. If the mind is not concentrated on Śiva, what use is action, even if performed? If the mind is concentrated, what use is action, even if performed? Therefore, whether actions are performed or not, externally or internally, by whatever means, one should establish the mind in Śiva. For those whose minds are established in Śiva, whose intellect is steadfast, supreme bliss arises everywhere, both here and beyond. Here, with the mantra "Om namaḥ Śivāya", attainments are achieved; therefore, it is to be pursued for mastery over all realms, higher and lower. At this point, a great sage, all-knowing and an ocean of omniscience, is asked: "I wish to hear, in truth, the greatness of the five-syllable mantra." The reply is given: The greatness of the five-syllable mantra cannot be fully described, even in hundreds of millions of years; therefore, listen to it in brief. In the Veda and in the Śiva scriptures, this six-syllable mantra accomplishes all purposes for devotees of Śiva. Though brief in syllables, it is rich in meaning, the very essence of the Veda, bestowing liberation, established by command, free from doubt, and this statement is of the very nature of Śiva.