In the sacred teachings, it is revealed that the true teacher is none other than Shiva himself. Shiva is remembered as the embodiment of the teacher, and indeed, Shiva abides in the very form of knowledge. Thus, Shiva, knowledge, and the teacher are inseparable; worshipping any one of them yields the same fruit. The teacher is the essence of all gods, composed of all mantras, and so, with utmost devotion, one should honor his command, bearing it upon one’s head. For those who seek their own welfare, it is taught that even in thought, one must not transgress the teacher’s command. The one who keeps the teacher’s command attains the wealth of knowledge. Whether walking, standing, sleeping, or eating, one should not perform any action without the teacher’s permission, especially in his presence. In the teacher’s house or in his company, one should not sit as one pleases, for the teacher is directly divine, and his house is a temple. Just as association with the wicked leads one into their sin, so does contact with fire purify gold of its impurities. In the same way, by associating 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; thus, one should never provoke the teacher’s anger, whether by thought, deed, or word. If the teacher is angered, one’s lifespan, prosperity, knowledge, and good deeds are destroyed, and those who cause his anger have fruitless sacrifices. In this relationship, yama and niyama need not be considered; one should never utter words opposed to the teacher. If, through great delusion, one speaks falsely with intent toward the guru—whether in mind, action, or speech—such a person will go to the hell called Raurava. A wise person desiring what is good should never act falsely, but always do what is beneficial and pleasing to the guru, whether instructed or not. Whether in the guru’s presence or absence, one should perform the guru’s tasks, remaining ever eager and disciplined 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 reveals supreme bliss. It is only one who is versed in truth and attached to Shiva who grants liberation, for the essence that generates consciousness is the source of supreme bliss. Only the one who knows that truth is the revealer of bliss is fit for this role; one who is merely named so, lacking awareness, is not. Just as a stone cannot carry another stone across a river, but a boat can, liberation is not attained by name alone. Those who know the truth are liberated and liberate others; without truth, there can be no knowledge or self-realization. One who is free from attachment is called ‘paśu’; but if driven by others, he does not transcend the state of paśu. Therefore, only one who knows the truth is considered liberated and a liberator, even if endowed with all marks and versed in all scriptures. Even if one knows all methods and rituals, without truth he is fruitless; it is the intellect, up to direct experience, that must operate in truth. From the vision and other means of such a guru, supreme bliss arises; from contact with him, awakening and bliss are born. Thus, a wise man should choose that guru alone, not another, for such a guru is suited to disciples skilled in humility and conduct. As long as knowledge is not attained, seekers of liberation should serve; once it is known, steadfast devotion should remain as long as the truth is embraced. One should never abandon the truth nor neglect it in any way, for where neither bliss nor awakening is found, even in the slightest, it is not to be left aside. Even after a year, a disciple may approach another guru, but having sought another, he should not disrespect the former, nor the guru’s brothers, sons, teachers, or guides. There, first approaching a Brahmin learned in the Vedas, one should worship a wise, auspicious, and pleasant-seeming guru. One should strive to please him—who grants all fearlessness and whose mind is filled with compassion—by mind, action, and speech. The disciple should worship until the teacher is pleased; when the teacher is pleased, the disciple’s sins are immediately destroyed. Therefore, wealth, jewels, fields, houses, ornaments, garments, vehicles, beds, and seats—all these should be given to the teacher with devotion, according to one’s means; one should not act deceitfully with wealth if one desires the highest path. He alone is father, mother, husband, relative, wealth, happiness, friend, companion; therefore, everything should be offered to him. After offering, one should surrender oneself, along with family and possessions, with water, to him, and always remain under his authority. When one has given oneself to Shiva, to the teacher’s self, then one becomes a Shaiva; after that, there is no rebirth. The teacher should examine the disciple who has taken refuge for one year; a Brahmin, Kshatriya, or Vaishya for two or three years. By instructions such as giving life and wealth, and by concise commands, the best are distinguished from the lowest, and the lowest from the best in actions. Those who, even when insulted or struck, do not become despondent—they are fit, restrained, and pure for the rites of Shiva. They are nonviolent, compassionate, always diligent in mind, humble, intelligent, free from envy, and speak pleasantly. Such is the reverent path of the disciple and the teacher, where truth, devotion, and humility lead to supreme bliss and liberation.