Listen, then, to the sacred teachings as they unfold, revealing the path of liberation and the discipline of discipleship in the tradition of Shiva. One who is free from attachment is called a paśu, yet as long as he is driven by others and does not rise above this state, he remains a paśu and does not transcend his limitations. Therefore, it is only one who knows the truth here—who has realized it directly—who is truly considered liberated and a liberator, regardless of whether he possesses all the marks of learning or is well-versed in the scriptures. Even if one is skilled in all the methods and rituals, without the realization of truth, his actions bear no fruit; only when his intellect, up to the point of direct experience, abides in the truth does he attain fulfillment. From such a person’s vision and other means, supreme bliss arises. Thus, from contact with him, awakening and bliss are born in others as well. The wise, therefore, should seek out only such a guru—a teacher endowed with realization and virtue—and not another. Such a guru is most suited to disciples who are skilled in humility and right conduct. As long as true knowledge has not been attained, seekers of liberation should serve their teacher with devotion. But when knowledge is realized, steadfast devotion should continue as long as the truth is cherished. The truth should never be abandoned nor neglected in any way, especially where neither bliss nor awakening, even in the slightest, is found. If after a year a disciple wishes, he may approach another guru; yet, having sought a new teacher, he should never show disrespect to the former guru, nor to the guru’s brothers, sons, teachers, or guides. When seeking a new beginning, one should first approach a Brahmin learned in the Vedas and then worship a wise, auspicious, and pleasant-seeming guru. The disciple should strive to please this compassionate teacher—who grants all fearlessness—through mind, action, and speech. Worship should continue until the teacher is pleased, for when the teacher is truly pleased, the disciple’s sins are instantly destroyed. Therefore, with devotion and according to one’s means, wealth, jewels, fields, houses, ornaments, garments, vehicles, beds, and seats should be offered to the teacher. One should never act deceitfully with wealth if one desires the highest path. The teacher alone is to be regarded as father, mother, husband, relative, wealth, happiness, friend, and companion; thus, everything should be offered to him. After these offerings, the disciple should surrender himself, along with his family and possessions, with water as a symbol, to the teacher, and remain always under his authority. When one has thus given oneself to Shiva through the teacher’s self, one becomes a Shaiva, and after that, there is no more rebirth. The teacher should carefully examine the disciple who has taken refuge for one year, and if the disciple is 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 considered fit, restrained, and pure for the rites of Shiva. Nonviolent, compassionate, always diligent in mind, humble, intelligent, free from envy, and speaking pleasantly—these are the qualities to be cultivated. Such a person should be straightforward, gentle, pure, disciplined, steadfast in mind, endowed with purity of conduct, devoted to Shiva, and of twice-born lineage. Those who possess 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 have independent authority in Shiva’s rites; her authority exists only by her husband’s command, if she is devoted to the Lord. Similarly, a woman without a husband may act with the permission of her son or others; a maiden, by her father’s command. For Shudras, mortals, and especially the fallen, for those of mixed birth, ritual purity is not prescribed. But if they have an artificial status and are devoted to 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 these, ritual purity and other rites should be performed according to the mother’s lineage. And 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. She had fulfilled her purpose before, worshipping Śaṅkara through austerity, just as the Pāṇḍavas worshipped Nārāyaṇa through austerity. She attained husbands through righteousness, not by being appointed by elders; thus, the fault arising from lack of independence does not truly exist here. Appointed in the Dharma of Śiva, out of reverence for Śiva’s command—what more need be said? Whoever takes refuge in Śiva, whoever he may be, if he is to be consecrated and dependent on the guru, the consecration is never broken—merely by the guru’s sight, touch, or even conversation. For one in whom wisdom arises, defeat does not exist; and the consecration performed mentally, by the path of yoga, is not openly discussed here, being secret and accessible only through the guru’s words. The consecration accompanied by ritual, preceded by the altar and pavilion, will now be briefly described, for its full detail cannot be easily given. On an auspicious day, in a pure place free from many faults, the teacher should first perform the consecration called 'samaya.' Having examined the ground according to proper procedure—by fragrance, color, taste, and so on—following the method prescribed in the texts of artisans, he should construct a pavilion there. After making the altar, he should arrange the fire pits in its center, in the eight directions and likewise in the intermediate directions, and again in the northeast, in proper order. He should make the principal fire pit, or else place it in the western part; and having made this principal one, he should arrange it with beauty. With canopies and garlands of flags, of various kinds and in abundance, he should then make a circle with auspicious marks in the middle of the altar. Thus is revealed the sacred order of seeking the truth, serving the teacher, and preparing for the great consecration in the tradition of Shiva.