Whoever recites these teachings with devotion, or listens to them with focused attention, is freed from all sins and attains the highest state. Once, a devoted seeker approached the Lord and spoke with reverence, “O Lord, you have described the greatness of the mantra and the method of its application, which is as direct and pure as the Veda itself. Now, I wish to know about the supreme initiation of Shiva. Though you have hinted at the collection of mantras, the full teaching has not been forgotten.” The Lord, pleased with the seeker’s sincerity, replied, “Indeed, I shall tell you of the supreme and meritorious initiation, as spoken by Shiva himself. This initiation destroys all sins. Through it, a person becomes fully qualified for worship and other sacred rites. Therefore, it is described as the purification of the six paths. By this initiation, knowledge is imparted, and the bonds of worldly fetters are destroyed. Thus, it is also called consecration. “In the scriptures of Shiva, initiation is taught in three ways by Shiva, the Supreme Self: Shaambhavi, Shaakti, and Maantri. Shaambhavi initiation occurs in a most wondrous manner—by merely seeing the guru, by his touch, or even through conversation with him, immediate recognition arises in the soul, and the fetters of bondage are destroyed. This is called Shaambhavi initiation, and it is further divided into two: intense and most intense, according to how completely the fetters are destroyed. That by which immediate liberation occurs is considered most intense; the intense form purifies a person’s sins completely while still 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 sacred pot and circle; it is performed externally by the guru, gradually and gently. “The disciple becomes worthy of grace according to the descent of power, for the observance of Shaiva dharma is rooted in this descent. Where power has not descended, there can be no purity, no knowledge, no Shaiva conduct, no liberation, nor any accomplishment. Therefore, the teacher must observe the signs of a powerful descent of energy and purify the disciple by means of knowledge or action. Whoever acts otherwise, out of delusion, perishes; thus, the teacher must carefully 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, by nature, awakening and bliss itself. The signs of awakening and bliss are disturbances within the mind, such as trembling, goosebumps, changes in voice, eyes, and limbs. The disciple, too, should examine the teacher by these signs, through contact in worship of Shiva or by association with those connected to him. “Because the disciple is to be instructed and in honor 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 the teacher is alike. “The teacher is the essence of all gods and is composed of all mantras; therefore, with utmost effort, one should bear his command upon one’s head. If one seeks true welfare, one should not transgress the teacher’s command, not even in thought. The one who keeps the teacher’s command attains the wealth of knowledge. “Whether walking, standing, sleeping, or eating, one should not perform any other action; only with the teacher’s permission should anything be done in his presence. In the teacher’s house or presence, one should not sit as one pleases, for the teacher is directly divine and his house is a temple. “Just as by association with the wicked one falls into their sin, so too, 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. So too, 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. One should never provoke the teacher’s anger by thought, deed, or word. “If the teacher is angered, one’s lifespan, prosperity, knowledge, and good deeds are destroyed, and the sacrifices of those who anger him bear no fruit. In this context, yama and niyama need not be considered; one should never utter words opposed to the teacher. “If, out of great delusion, one speaks falsely with intent toward the guru—whether in mind, action, or speech—one shall go to the hell called Raurava. If a wise person desires what is good, he should not act falsely; he should always do what is beneficial and pleasing to the guru, whether instructed or not. Whether in the guru’s presence or absence, he should perform the guru’s tasks. Thus, one who is devoted and disciplined remains ever eager in mind. “A disciple who acts in ways pleasing to the guru becomes worthy of Shaiva dharma. If the guru is virtuous and wise, he is a revealer of supreme bliss. Only one who is versed in the truth and attached to Shiva grants liberation; none other can do so. The essence that generates consciousness is the very source of supreme bliss. “He who knows that truth alone is the revealer of bliss; but one who is only named so, lacking awareness, is not. Can a stone carry another stone across a river, as a boat does? Liberation is not attained by mere name alone. Those who know the truth are liberated and liberate others; without truth, how can there be knowledge or self-realization?” Thus, the Lord revealed the supreme path, the nature of initiation, the greatness of the teacher, and the necessity of truth for liberation.