In places sanctified by the presence of Śiva’s devotees—hermitages alive with peace, joy, and the gentle prosperity described in Śiva’s own scriptures—people delight in good conduct. Within these sacred abodes, both inside and out, Śaivas, Maheśvaras, and revered twice-born sages gather, each according to their means, to honor the Lord. Whether the shrine is made of stone, wood, brick, or even humble clay—be it in a holy forest, atop a mountain, beside a river, within a temple, in any auspicious house, or anywhere else—the only requirement is that worship be performed with devotion and within one’s honest means, regardless of wealth or poverty. The true offering to Śiva is not the grandeur of the place or the abundance of riches, but the sincerity of the heart and the purity of intention. Yet, even if one’s wealth is gained unjustly, if it is offered to Śiva in true devotion, there is no fault, for the Lord is bound by the devotee’s intention. On the other hand, if someone offers even justly earned riches without devotion, the fruit of worship does not arise; here, devotion alone is the cause of blessing. Whatever is done for Śiva—whether little or great—if performed with devotion, brings equal merit to both rich and poor alike. Even a person of scant means, if impelled by love for Śiva, should act; while the wealthy, if devoid of devotion, should refrain, for without devotion, even the greatest gifts yield no fruit. Not even the most severe austerities or grandest sacrifices can bring one to Śiva’s divine city—only devotion, of the very nature of Śiva, can do so. O Kṛṣṇa, devotion to the Supreme Lord Śiva is more secret than the most hidden mysteries. By this devotion, there is no doubt, the devotee is liberated. All recitation of mantras, meditation, fire-offerings, sacrifices, austerities, study, charity, and learning are for the sake of awakening inner feeling; this is certain. Actions without devotion do not lead to liberation, no matter how many are performed; yet, with devotion, even inaction brings freedom. What need, then, has a devotee of Śiva for thousands of Cāndrāyaṇa vows, hundreds of Prājāpatya rites, or other arduous fasts? Men without devotion may perform austerities in this world and in mountain caves, but their aim is only fleeting pleasures; the one who worships with true feeling is liberated. Actions performed in the mode of goodness grant liberation, and yogis abide in such goodness; those driven by passion achieve success in their pursuits, while those in darkness—demons and Rākṣasas—worship the Lord only for worldly gain. Yet, whatever one’s nature—good, passionate, or dark—if one relies on devotion in worship, auspiciousness is attained. Devotion is like a boat, saving one from the ocean of sin; for those who possess it, the qualities of passion or darkness are powerless. Even the lowest born, the most fallen, ignorant, or degraded—if they surrender themselves to Śiva, O Kṛṣṇa—are worthy of worship by all gods and demons. Therefore, with all effort, one should worship Śiva with devotion alone, for without devotion, there is no fruit, anywhere. Now, listen, O Kṛṣṇa, to a most secret teaching, carefully determined by the Vedas, scriptures, and those learned in the Vedas. Whether one has committed the gravest of sins—killed a Brahmin, drunk liquor, stolen, violated the teacher’s wife, killed one’s own mother or father, slain a hero, or even destroyed an embryo—by worshipping Śiva, the supreme cause, with devotion and the proper mantra, one is gradually freed from those sins, within twelve years. Therefore, even if fallen, with all effort one should worship Śiva; for the devotee, there is none else—living on alms, with senses controlled, he is purified. Even after committing a great sin, if one worships the Lord of gods with devotion and the five-syllable mantra, he is freed from that sin. Those who subsist on water, air, or undertake severe vows do not attain union with Śiva’s realm by those vows alone. But whoever worships Śiva even once, with devotion and the five-syllable mantra, attains Śiva’s abode, through the greatness of the mantra. Thus, all austerities, sacrifices, and gifts of all one’s wealth are not equal, even in a fraction, to the worship of Śiva’s form. Whether bound or liberated, if one worships with the five-syllable mantra, the devotee is freed—there should be no doubt. Whether one is free from anger or not, whoever worships Śiva with the hymn, even if fallen or deluded, is liberated. Or, if one worships the god with the six-syllabled mantra or hymn-mantra, a devotee who has conquered anger, whether he has attained or not, is indeed accomplished. Here, even the one who has not attained is regarded as having attained; there is no doubt—he is liberated, with the Brahman part or with the swan. Therefore, one should always worship Śiva with devotion, using the hymn-mantra, whether once, twice, thrice a day, or at all times. Those who worship the great god should be known as lords themselves; knowledge alone, even aided by the self, does not suffice to worship blessed Śiva. He who, having attained the rare human birth, does not worship Śiva, wanders long in this world, in the ocean of suffering. For him, that birth is fruitless, for it does not lead to liberation. But those who, having attained this rare human birth, worship the bearer of the pināka bow—those best among men have fulfilled their purpose; their birth is truly fruitful, for their minds are bowed to Bhava. Those intent on remembering Bhava do not partake of suffering. For those who desire great enjoyments and sovereignty in the abode of the gods, delightful houses, ornaments, passionate companions, and wealth—which ultimately ends in dissatisfaction—are the fruits of Śiva’s worship. Thus, the supreme secret is revealed: devotion to Śiva alone is the cause of liberation and all auspiciousness, transcending all other acts, vows, or austerities.