Listen now to the unfolding of the teachings concerning the Dharma of Shiva, as spoken in the sacred scripture. Whether one performs the Dharma of Shiva inwardly, in the mind, or neglects it altogether, liberation is assured for such a soul. Yet, those who revolve through the cycles of existence once, twice, or thrice, inevitably return—bound by the subtle threads of karma. Such a one will not again become a universal monarch, nor hold authority in the Dharma of Shiva. Therefore, the wise seek refuge in Shiva, whatever their cause may be. If one desires the highest good, the mind should be fixed unwaveringly upon the Dharma of Shiva. Here, no compulsion is imposed upon anyone for any reason; the path is offered, not forced. Insistence or excessive argument does not naturally appeal to the soul; though, others may find appeal in the merit of sacred rites, out of reverence. For those whose worldly existence cannot be restrained, let them contemplate these teachings thoroughly, according to their own nature. If one truly desires Shiva for oneself, one should undertake the Dharma of Shiva. At this point, a devotee addresses the Lord: “O Lord, I have heard from your own mouth what is equal to the Veda—the eternal and occasional duties spoken by Shiva for his own devotees. Now, I wish to hear whether there are also optional acts for those entitled to the Dharma of Shiva. If so, please speak of them at this time.” The Lord responds: “Indeed, there are acts that yield results in this world, some that yield results in the next, and some that yield both. These acts are of five kinds: some are ritual actions, some are austerities, some consist of recitation and meditation, and some combine all these together. Ritual action is also distinct, following the sequence of offering, giving, and worship. But only those possessing all powers—those who have received my command, Shiva’s command—will see these acts bear fruit. For others, the results are not assured. Therefore, a twice-born should perform optional acts according to command. Now, I will speak of those optional acts that yield results here and hereafter. Shaivas and Maheshvaras should perform acts both inwardly and outwardly, in proper order. Between Shiva and Maheshvara, there is no absolute distinction. In whatever way, Shaivas and Maheshvaras are not divided. Those devoted to Shiva are called Shaivas, delighting in the sacrifice of knowledge. Those devoted to ritual sacrifice in this world are known as Maheshvaras. Thus, let them act inwardly as Shaivas, and outwardly as Maheshvaras. The procedure for ritual must not be altered. The ground should be examined according to rule—by its fragrance, color, taste, and other qualities. Where the mind desires, on ground well-smeared and spread with cloth above and below, smooth as a mirror’s surface, let the preparations begin. First, mark out the east by the path prescribed in the scriptures. Then, prepare a circle, one or two cubits in size. Draw a pure eight-petaled lotus with a central pericarp, using powders of gems, gold, and the like, as available. This lotus should have five enclosures, adorned with great beauty. In the petals, place the perfections; in the filaments, the powers. The eight Rudras, beginning with Vama, are to be placed in order from the eastern petal. In the pericarp, place detachment; in the seeds, the nine powers. On the stalk, establish the dharma whose essence is Shiva; in the stem, knowledge resting on Shiva. Above the pericarp, place the circles of fire, sun, and moon. Above these, place the three principles called the essence of Shiva, knowledge, and reality. Above all seats, adorn with various flowers, making them comfortable and beautiful. With five enclosures, worship together with Ambika, who is pure as crystal, serene, and shining with a cool radiance. She is adorned with a crown of matted hair like a circle of lightning, clothed in tiger skin, with a face like a lotus just touched by a smile. Her feet, hands, and lips resemble red lotus petals; she is endowed with all auspicious marks and adorned with every ornament. Shiva is equipped with divine weapons, anointed with divine fragrances, five-faced, ten-armed, crowned with a crescent moon jewel. His eastern face is gentle, radiant like the rising sun, adorned with three lotus-like eyes and crowned with a young crescent moon. His southern face shines with the brilliance of a dark raincloud, fierce with furrowed brows, and three eyes encircled with red. With protruding fangs, formidable, lips quivering, his northern face is like coral, adorned with dark locks of hair. Playful, three-eyed, crowned with a crescent moon ornament, his western face is full like the moon, with three shining eyes. With a crescent moon adorning his lips, gentle and captivating with a soft smile, the fifth face shines like crystal, radiant with the brilliance of the lunar line. He is exceedingly gentle, his three blossoming eyes shining. On his right, he holds a trident, axe, thunderbolt, and sword, all blazing with fire. On his left, he is resplendent with a serpent, arrow, bell, noose, and goad. His form is bound from the knees by the power of restraint and established by the measure of honor. Up to his neck, he is enveloped by knowledge; his forehead is adorned with peace, and above that, the supreme energy known as transcending peace. He pervades the five paths, manifest as the embodiment of the five energies, the ancient Lord called Purusha, crowned as Ishana. His heart is Aghora, his left secret part is Maheshvara, his foot is Sadya, and his form is composed of thirty-eight energies. Ishana is composed of the mothers, of the five Brahmas, and of the syllable Om, united with the power of the Swan. Thus, mounted upon the circle with the power of will, with the power of knowledge on the right and the power of action on the left, the ritual is complete in its sacred fullness. Such is the vision and the practice, revealed for those who seek Shiva, who undertake his Dharma, and who wish to walk the path of the highest good.