O Krishna, listen with a pure heart to the wondrous truth about devotion to Shiva. For one who has tasted the nectar of knowledge and whose soul is wholly dedicated to Shiva, there remains no duty to perform—neither outward actions nor inner rituals bind such a person. Satisfied in the Self, all obligations fall away. Therefore, one should gradually relinquish both external and internal attachments, seeking instead to realize that which is truly to be known through knowledge, and in doing so, cast aside ignorance altogether. If the mind is not fixed upon Shiva, what use is any action, no matter how diligently performed? And if the mind is firmly established in Shiva, what need is there of action at all? Thus, whether one acts or refrains, inwardly or outwardly, by whatever means, the highest goal is to establish the mind unwaveringly in Shiva. For those whose minds rest in Shiva, whose intellect is steadfast and unwavering, supreme bliss arises everywhere—both in this world and beyond. Here, through the mantra "Om Namah Shivaya," all attainments are possible; thus, this sacred utterance is to be pursued for mastery over all realms, whether high or low. At this point, a great sage, overflowing with wisdom, approaches and speaks: "O all-knowing one, ocean of omniscience, I yearn to hear the true greatness of the five-syllable mantra. Please reveal it to me." The reply comes with gentle assurance: "The greatness of the five-syllable mantra cannot be fully described, even in hundreds of millions of years. Therefore, listen to its essence in brief. In the Vedas and in the scriptures dedicated to Shiva, this six-syllable mantra is proclaimed as accomplishing all purposes for Shiva's devotees. Though it is brief in syllables, it is rich in meaning—the very essence of the Veda, bestowing liberation, established by divine command, and entirely free from doubt. This statement is of the very nature of Shiva. Endowed with various divine powers, pleasing to the minds of all, its meaning is certain and profound—supreme, belonging to the Lord himself. The mantra is easily pronounced and accomplishes all purposes; the all-knowing one proclaims 'Om Namah Shivaya' for all embodied beings. Its seed is the source of all knowledge, the primary mantra, subtle and of great significance. It should be understood like the seed of the banyan tree—small, yet containing vast potential. The deity invoked by this mantra transcends the three qualities, is all-knowing, and the Lord of all actions. Shiva abides in the mantra as the single syllable 'Om,' pervading all existence. The subtle syllables beginning with 'Ishana,' which are the single-syllabled Brahman, are established in the mantra 'Namah Shivaya' in their proper order. In this subtle six-syllabled mantra, Shiva dwells as the fivefold Brahman-form. He remains both the signified and the signifier—directly and by his own nature. Shiva is called the signified, for he is incomparable, and the mantra is remembered as his signifier. This relationship—of name and named—has existed from time without beginning, just as the vast and dreadful ocean of worldly existence has flowed since eternity. In the same way, Shiva is established as the liberator from this endless cycle, just as a remedy is, by its very nature, the cure for disease. Shiva is ever remembered as the counter to the faults of worldly life; without the Lord of the world, all would be enveloped in darkness. Because of the insentience of Prakriti and the ignorance of Purusha, all—from the highest principle to the smallest atom—is insentient. None of these act on their own, without an intelligent cause. The teachings of righteousness and unrighteousness, bondage and liberation, arise only through discernment. Without the all-knowing one, the original creation of beings would not come to be, just as without a physician, the afflicted suffer without relief. Therefore, Sadashiva—beginningless, all-knowing, and complete—exists as the Lord, the savior who rescues beings from the ocean of worldly existence. He is free from beginning, middle, and end, pure by his own nature, the all-knowing and complete Lord—Shiva, who is to be known through the Shiva scriptures. His name is this mantra, and he is remembered as the one denoted by it. Because of the relationship of name and named, the mantra is established as the supreme Shiva. This alone is the knowledge of Shiva; this alone is the supreme state: the six-syllabled Shiva statement, 'Om Namah Shivaya.' This Shaiva statement is an injunction, not mere praise, and is of the very nature of Shiva, who is all-knowing, perfectly complete, and pure by nature. He, being the benefactor of the worlds, how could he speak falsely? Whatever exists, with its qualities and faults, exists by its own nature. And whatever result is complete, the all-knowing one speaks accordingly; only one afflicted by faults like passion and ignorance would speak untruth. But such faults do not exist in the Lord; how then could he speak otherwise? What is composed by Shiva—the all-knowing, free from all faults—is pure and authoritative, without doubt. Therefore, the words of the Lord are to be trusted by the wise; regarding merit and demerit as they truly are, one who lacks faith in them falls from the path. Whatever beautiful words have been spoken by the great sages—peaceful and wise—for the attainment of heaven and liberation, these are to be known as well-spoken. Any speech that arises from attachment, aversion, falsehood, anger, desire, or craving is harsh speech, leading only to suffering and hell. What use is even gentle or elegant Sanskrit, if it is spoken with ignorance and attachment, causing the suffering of worldly existence? That speech, even if unrefined, which when heard brings about welfare and casts doubt upon attachment and the like, should be known as auspicious. Though there are many mantras, none is equal anywhere to the pure mantra composed by the all-knowing Shiva. Even the Vedas and their branches, though established in the six-syllable mantra, are not equal to it; nor is any other mantra comparable. Though there are seventy million great mantras and countless subsidiary mantras, the six-syllable mantra stands unique—like the thread that holds together the woven cloth. All the teachings about Shiva and all sources of knowledge are, in essence, commentaries on the six-syllable mantra. What need is there for many mantras or scriptures with elaborate explanations, for one whose heart is firmly established in the mantra, "Obeisance to Shiva"?