In the sacred teachings, it is revealed how one should meditate upon Shiva, the auspicious Lord. The devotee is guided to visualize Shiva in the form of lotuses with ten, six, or four petals, each serving as a subtle seat for contemplation. Especially between the eyebrows, there lies a radiant lotus with two petals, shining brilliantly like flashes of lightning. Within this lotus at the center between the eyebrows, on the right and left, two petals appear, each glowing with the hue of lightning. At the tip of each petal rests a letter, marking the subtle connection between sound and form. Deeper still, there is a lotus with sixteen petals, each corresponding to the sixteen vowels, arranged beginning from the east. This lotus is found at the root of the bulb, anchoring the flow of energy. Upon its petals, the letters from 'ka' to 'tha' are placed in order, while another pure white lotus bears the letters from 'ḍa' to 'pha.' On a lotus radiating the color of smokeless fire, the letters from 'ba' to 'la' are arranged. At the root center, a golden lotus holds the letters from 'va' to 'sa,' each established in sequence upon its petals. Among these lotuses, wherever the mind feels most absorbed, there the devotee should contemplate the divine presence of Shiva and his consort, with unwavering understanding. One is instructed to visualize a pure form, no larger than a thumb, shining brilliantly in every direction, shaped like a clear lamp flame, adorned with its own innate power. This form may appear as a crescent moon, a star, a grain of rice, or the fiber within a lotus stalk. Sometimes it manifests as a ball of kadamba flowers or a drop of frost. For those who seek mastery over the elements, beginning with earth, meditation is to be performed in this manner. For each element, one should contemplate its presiding deity in a tangible, gross form, up to Sadāśiva—Brahmā and others, up to the eighth forms, each associated with creation. The gross forms of Shiva are described in the scriptures: fierce, mixed, and peaceful, as declared by the great sages. Those who are free from desire for results, skilled in meditation, should contemplate these forms. Meditating on the fierce forms destroys sin and disease, while the mixed or gentle forms do not grant liberation immediately or even after a long time. Yet, with the gentle form, liberation, peace, and wisdom are especially attained. The attainments come in order, and there is no doubt about this. Some yogis, believing that by remembering Lord Śrīkaṇṭha all desired attainments are quickly accomplished, meditate upon him with devotion. Others, seeking stability of mind, practice meditation upon gross forms; once the mind is steady in the gross, it becomes steady in the subtle as well. When Shiva is meditated upon, all attainments are directly accomplished. When other forms are contemplated, one should visualize the form of Shiva within them. The steadiness of the mind should be observed, and meditation repeated again and again. At first, meditation is with an object; later, it becomes without an object. Among the wise, it is held that meditation without an object does not truly exist, for any continuous flow of the intellect is called meditation. Thus, the intellect operates only when it has no object, and meditation with an object is likened to the rays of the rising sun. Subtle meditation is without an object; there is nothing higher in the ultimate sense. Meditation with an object is based on a form, while meditation without an object is considered awareness whose nature is formless. Both with and without a seed, that alone is called meditation. Since reliance on both the formless and form is necessary, at first, one should perform meditation with an object, which is with a seed. In the end, meditation should become without an object, without a seed, for the attainment of all perfections. Through breath-control, the states of peace and so on of the Goddess are gradually accomplished. Peace, deep tranquility, radiance, and supreme clarity are the stages known as peace and the cessation of all calamities. The destruction of darkness within and without is called deep tranquility; illumination both inner and outer is called radiance. The state of well-being is known as clarity by the wise. All causes, both external and internal, quickly become favorable through the clarity of the intellect. The meditator, meditation, the object of meditation, and the purpose of meditation—knowing these four, the meditator should practice meditation. He who is endowed with knowledge and detachment, whose mind is always undistracted, who has faith and a serene self, is called a meditator by the virtuous. In meditation, the root is said to be contemplation, repeated contemplation of Shiva. Even a little practice of yoga destroys sin, just as meditating on the Supreme Lord for even a moment with faith. Meditation is said to be that which is done with an undistracted mind. The object of meditation, according to the wise, is that which serves as the support for this meditation, which is of the nature of the flow of the intellect; and that is Shiva himself, together with his consort. The direct result of complete meditation on Shiva is liberation, perfect sovereignty, and powers such as becoming minute. Since happiness and liberation, and freedom from fear, are attained through meditation, abandoning everything else, one should be devoted to meditation. There is no knowledge without meditation, nor meditation without a yogin. Whoever possesses both meditation and knowledge has crossed the ocean of worldly existence. Knowledge that is serene, one-pointed, and free from all limiting adjuncts is attained only by the yogin who is engaged in the practice of yoga. For those whose every sin has been destroyed, the mind abides in knowledge and meditation; for those whose intellect is afflicted by sin, even talk of these is exceedingly rare. Just as a blazing fire burns both dry and wet things, so the fire of meditation instantly burns up both good and bad actions. Thus, the sacred path of meditation upon Shiva is revealed, guiding the devotee to liberation, peace, and the destruction of all obstacles, through unwavering contemplation and faith.