Beloved, listen closely to the wisdom imparted by Mahadeva to Mahadevi. When it comes to the practice of the great five-syllabled mantra, one need not be concerned with auspicious times, lunar days, stars, weekdays, or yogas; it is not governed by the usual seven rules prescribed for other rites. This mantra stands apart—it is never an enemy to anyone, at any time, whether it has been perfectly accomplished, accomplished, or is yet to be accomplished. Its benevolence is constant. When a perfected guru instructs the disciple in this mantra, it is called perfectly accomplished. If given by a guru who is not fully accomplished, it is simply accomplished and awaits perfection. Yet, regardless of whether the mantra is perfected or not, it is surely accomplished for anyone who possesses supreme faith in me, in the mantra itself, and in the guru. The wise are advised to learn this highest knowledge—the five-syllabled mantra—directly in the ashram, in the presence of the teacher. Among all other mantras, even those that are accomplished, this mantra does not automatically become accomplished. But when this great mantra is accomplished, all other mantras likewise become accomplished. O Great Goddess, just as I am not easily attained among the gods—even among those who are attained—when I am attained, then you too are attained. The same rule applies to these mantras: attainment of the highest brings all attainments. Whatever faults may exist in other mantras, they do not touch this one, because its practice is free from restrictions of caste or other conditions. Even so, one should not hastily employ it among those seeking lowly or trivial aims, for this mantra possesses immense power. Thus, Mahadeva, the wielder of the trident, has directly revealed the procedure of the five-syllabled mantra for the benefit of the worlds to Mahadevi. Whoever recites this mantra with devotion, or listens to its exposition with concentration, is freed from all sins and attains the highest state. Hearing this, Mahadevi speaks: "O Lord, you have described the greatness of the mantra and its method of application, which is as direct as the Veda. Now I wish to hear about the supreme initiation of Shiva. You have hinted at the collection of mantras, but I have not forgotten." Mahadeva replies: "Indeed, I will tell you of the supreme, meritorious initiation, which destroys all sins, as spoken by Shiva himself. Through this initiation, a person becomes fully qualified for worship and other rites; it is thus called the purification of the six paths. By this initiation, knowledge is imparted and the bonds of fetters are destroyed, so it is also known as consecration. In the Shiva scriptures, initiation is taught in three ways by Shiva, the Supreme Self: Shaambhavi, Shaakti, and Maantri. Shaambhavi initiation occurs by merely seeing the guru, by touch, or by conversation; immediate recognition arises within the being, causing the destruction of fetters. This Shaambhavi initiation is further divided into two: intense and most intense, according to the degree of fetter destruction. The most intense brings immediate liberation; the intense purifies a person's sins completely while they are alive. Shaakti initiation, endowed with knowledge, is performed by the guru, who, through the path of yoga and the eye of knowledge, enters the disciple's body. Maantri initiation, endowed with ritual, is preceded by the arrangement of the pot and the circle; it is performed externally by the guru, gradually and gently. According to the descent of power, the disciple becomes worthy of grace, for Shaiva dharma is rooted in this descent. Where power has not descended, there is no purity, no knowledge, no Shaiva conduct, no liberation, nor any accomplishments. Therefore, the teacher must observe the signs of a powerful descent of energy and purify the disciple through knowledge or action. Whoever acts otherwise, out of delusion, perishes; thus, the teacher must examine the disciple in every way. The mark of the descent of energy is the arising of awakening and bliss, for that supreme energy is of the nature of awakening and bliss. Signs of awakening and bliss include disturbances within the mind, such as trembling, goosebumps, changes in voice, eyes, and limbs. The disciple, too, should examine the teacher by these signs, whether through contact in worship of Shiva or by association with those connected to him. Because the disciple is to be instructed and because of the teacher's dignity, the disciple should honor the teacher with utmost effort. The teacher is declared to be Shiva; Shiva is remembered as the teacher; or Shiva himself abides in the form of knowledge. As Shiva, so is knowledge; as knowledge, so is the teacher. The fruit of worshipping Shiva, knowledge, and teachers is alike. The teacher is the essence of all gods and composed of all mantras; therefore, one should bear his command upon one's head with utmost effort. If one seeks welfare, one should not transgress the teacher's command even in thought; for the keeper of the teacher's command attains the wealth of knowledge. Whether walking, standing, sleeping, or eating, one should not perform any other action; if anything is done in the teacher's presence, it should be with his permission. In the teacher's house or presence, one should not sit as one pleases; since the teacher is directly divine, his house is a temple. Just as by association with the wicked one falls into their sin, so by contact with fire, gold sheds its impurity. In the same way, by association with the teacher, a person sheds sin; just as a pot of ghee melts near fire, sin dissolves near the teacher. Just as blazing fire consumes both dry and moist things, when the teacher is pleased, he burns away sin in an instant. Therefore, one should never provoke the teacher's anger, whether by thought, deed, or word.