Hear now the sacred teaching on the relationship between the disciple and the guru, and the path to liberation as revealed in the scriptures. When anger is aroused in the guru, it brings great ruin: one’s lifespan is diminished, prosperity fades, knowledge is lost, and even good deeds are destroyed. Those who provoke such anger find that their sacrifices bear no fruit. In this context, observances like yama and niyama are not even considered; above all, one must never utter words that are opposed to the teacher. If, out of deep delusion, anyone speaks falsely with intent against the guru—whether in thought, word, or deed—such a person is destined for the hell called Raurava. Therefore, a wise seeker, intent on true welfare, should never act deceitfully. He must always strive to do what is beneficial and pleasing to the guru, whether instructed or not. Whether in the guru’s presence or absence, he should diligently perform the guru’s tasks, remaining ever devoted and eager in mind. A disciple who acts in ways that are pleasing to the guru becomes worthy to follow the path of Shaiva dharma. When the guru is virtuous and wise, he becomes the revealer of supreme bliss. Only one who is truly established in the truth and devoted to Shiva can bestow liberation; this essence, which gives rise to consciousness, is the very source of supreme bliss. It is truth alone that reveals bliss. One who is only called a guru in name, but lacks true awareness, cannot do so. Just as a stone cannot carry another stone across the water like a boat, so too, liberation is never attained by mere name or title. Only those who know the truth are themselves liberated and can liberate others; without truth, there can be no true knowledge or self-realization. One who remains bound by attachment is called paśu—a creature led by others and unable to transcend his limited state. Therefore, only one established in truth is considered liberated and a liberator, even if he bears all the marks of learning and is well-versed in the scriptures. If one knows all rituals and methods but lacks the truth, his efforts are fruitless. The one whose intellect is firmly established in truth, up to direct experience, alone attains the highest bliss. From the vision and realization of such a teacher, supreme bliss arises; and through contact with him, awakening and bliss are born. Thus, a wise seeker should choose only such a guru, not another—one who is suited to disciples skilled in humility and proper conduct. As long as knowledge has not been attained, those who seek liberation should serve the guru. Even after knowledge is gained, steadfast devotion must be maintained for as long as the truth is held. Truth should never be abandoned or neglected in any way, for where truth is absent, neither bliss nor awakening—however slight—can be found. After a year, a disciple may approach another guru if necessary, but having sought another, he should never show disrespect to the former teacher, nor to the guru’s brothers, sons, teachers, or guides. When seeking a new teacher, one should first approach a Brahmin learned in the Vedas and then worship a guru who is wise, auspicious, and of pleasant demeanor. One should strive to please such a compassionate and fearless teacher, by means of thought, word, and deed. The disciple should continue his service until the teacher is pleased, for when the teacher is truly pleased, the disciple’s sins are immediately destroyed. Therefore, wealth, jewels, fields, houses, ornaments, garments, vehicles, beds, and seats—whatever one possesses—should be given to the teacher with devotion, according to one’s means. There must be no deceit concerning wealth for those who desire the highest path. The teacher is father, mother, husband, relative, wealth, happiness, friend, and companion; thus, everything should be offered to him. After making these offerings, one should surrender oneself, along with family and possessions, through the ritual of water, and always remain under the teacher’s authority. When one has thus given oneself to Shiva, through the teacher’s own self, one becomes a true Shaiva, and thereafter, there is no more rebirth. The teacher should then examine the disciple who has taken refuge for one year—a Brahmin, Kshatriya, or Vaishya for two or three years. Through instructions involving the giving of life and wealth, and through concise commands, the best are distinguished from the lowest, and the lowest from the best according to their actions. Those who, even when insulted or struck, do not become despondent, are fit, restrained, and pure for the rites of Shiva. Such a disciple is nonviolent, compassionate, always diligent in mind, humble, intelligent, free from envy, and speaks pleasantly. He is straightforward, gentle, pure, disciplined, steadfast in mind, pure in conduct, devoted to Shiva, and of twice-born lineage. Those endowed with such conduct, purified in speech, mind, and body, should be purified and instructed according to the proper method, as determined by the scriptures. A woman does not possess authority in Shiva’s rites by herself; she acts only by her husband’s command, if she is devoted to the Lord. For a woman without a husband, authority comes by the permission of her son or others; for a maiden, by her father’s command. For Shudras, mortals, and especially those who have fallen— For those of mixed birth, ritual purity is not prescribed; but if they have acquired artificial status, in the worship of Shiva, the supreme cause—they should perform purification from sin by offering water for the feet and other acts. Among them, those of proper birth are fit among the twice-born. For such individuals, ritual purity and other rites should be performed according to the mother’s lineage. A maiden appointed by her father or others to Shiva’s dharma should be given to a devotee, not to another or to an opponent. If, by mistake, she is given to an adversary, she should instruct her husband in righteousness. If unable to do so, she should abandon him and practice righteousness in her mind, just as a devoted wife, forsaking even a great sage, remains faithful to her true husband. In this way, she fulfills her purpose, worshipping Śaṅkara through austerity, just as the Pāṇḍavas worshipped the god Nārāyaṇa through their own austerities. Thus is the sacred path for the disciple and the teacher, and the way to attain the highest liberation.