Having journeyed through the exalted realms of the Vaiṣṇavas, the Brāhmas, and, above all, the Rudras, the soul abides there for a great while, enjoying the pleasures that have been promised in those divine abodes. But the journey does not end there. Rising further, transcending the five regions of existence, the soul attains profound knowledge from Śrīkaṇṭha and advances onward, finally reaching the radiant city of Śiva. Even if one has engaged in only half the prescribed practice, by repeating it twice in this manner, one ultimately gains the knowledge that leads to union with Śiva. For those who have practiced only a quarter, at the end of their bodily life, they pass beyond the cosmic egg and the dual worlds, ascending to the unmanifest realm above. There, they attain the Pauruṣa and Raudra worlds of the Lord of mountains, enjoying countless pleasures for thousands of ages in myriad ways. Yet, when the fruits of their merit are spent, they are born again on earth into a noble family. Even there, the power of their past impressions endows them with great brilliance and distinction. Turning away from the ways of the bound soul, one should take delight in the Dharma of Śiva; with devotion to this Dharma, one should meditate and aspire to reach the city of Śiva. Having experienced many joys, the soul attains the station of the Vidyeśvaras, and there, in the company of these luminous beings, enjoys successive pleasures. Whether within or outside the cosmic egg, the soul may revolve through existence once more. But upon attaining true knowledge of Śiva and the highest devotion, upon becoming like Śiva, one does not return to the cycle of rebirth. Even one who is deeply devoted to Śiva, though still attached to sense-objects, finds liberation—whether performing the Dharma of Śiva in thought or not. Still, those who revolve once, twice, or thrice may return, but not as universal monarchs wielding authority in the Dharma of Śiva. Therefore, taking refuge in Śiva, by whatever means, one should fix the mind on the Dharma of Śiva if one seeks the highest good. No compulsion is imposed on anyone for any reason. Insistence or excessive argument is, by its very nature, unappealing, though some may be drawn by reverence for the merit of sacred rites. For those whose worldly existence cannot yet be restrained, let them consider this teaching according to their own nature. Ultimately, one should undertake the Dharma of Śiva, if one truly desires Śiva for oneself. At this point, the devotee addresses the Lord: "O Lord, I have heard from your own lips what is equal to the Veda—the eternal and occasional duties spoken by Śiva for his own devotees. Now, I wish to know: are there also optional acts for those entitled to the Dharma of Śiva? If such acts exist, please speak of them now." In response, it is said that indeed, there are actions that yield results in this world, some that bear fruit in the next, and some that produce both—these are fivefold in kind. Some acts are ritual, some are austerities, some consist of recitation and meditation, and some combine all these. Ritual acts are distinguished by the sequence of offering, giving, and worship. Yet, these acts bear fruit only for those who possess all powers, and such power is nothing but the command of Śiva, the Supreme Self. Therefore, the twice-born should perform optional acts as prescribed by command. Now, the optional acts that yield results here and hereafter are revealed. For the Shaivas and Maheshvaras, actions should be performed both inwardly and outwardly, in the proper order, for there is no absolute distinction between Śiva and Maheshvara. The Shaivas and Maheshvaras are not divided; those devoted to Śiva are called Shaivas, delighting in the sacrifice of knowledge, while those devoted to ritual sacrifice in this world are known as Maheshvaras. Thus, let them act inwardly as Shaivas and outwardly as Maheshvaras. The procedures for these rituals should not be altered. The ground for worship must be examined according to rule—its fragrance, color, and taste. On a spot that pleases the mind, well-smoothed and covered with cloth both above and below, as even as a mirror’s surface, one should begin. First, the east should be marked out as prescribed in the scriptures, and then a circle, one or two cubits in size, should be prepared. Within this circle, a pure eight-petaled lotus with a central pericarp is to be drawn, using powders of gems, gold, and other precious substances as available. Five beautiful enclosures surround it. In the petals, the perfections are placed; in the filaments, the powers. The eight Rudras, beginning with Vama, are placed in order from the eastern petal. In the pericarp rests detachment; in the seeds, the nine powers. On the stalk is the dharma whose essence is Śiva; in the stem, knowledge resting on Śiva. Above the pericarp are the circles of fire, sun, and moon, and above these, the three principles known as the essence of Śiva, knowledge, and reality. All the seats are adorned with various flowers. With these five enclosures, worship is offered to Śiva together with Ambika, pure as crystal, serene, and shining with a cool radiance. He is adorned with a crown of matted hair, glowing like a circle of lightning, clothed in tiger skin, his face like a lotus just touched by a smile. His feet, hands, and lips resemble red lotus petals, he bears all auspicious marks, and is adorned with every ornament. He is equipped with divine weapons, anointed with celestial fragrances, five-faced, ten-armed, and crowned with a crescent moon jewel. His eastern face is gentle, radiant as the rising sun, adorned with three lotus-like eyes and crowned with a youthful crescent moon. His southern face glows with the brilliance of a dark raincloud, fierce with furrowed brows, and three eyes encircled with red. Thus, the worship and the vision are established, as taught in the Dharma of Śiva.