The sages speak reverently of Praṇava—the sacred syllable—as the supreme, pure essence, ever free from illusion and eternally fresh in its nature. The wise recognize Praṇava as that which constantly renews itself, and they describe it in manifold ways, both subtle and gross. The subtle form of Praṇava is known as the single syllable, while the gross form is expressed as five syllables. The subtle aspect is unmanifest, containing five sounds within itself, whereas the gross form is manifest, with each sound clearly articulated. For one who is liberated while still living, the subtle Praṇava is indeed the essence of all. Such a person meditates deeply on its meaning through the mantra, continuing this practice until the very dissolution of the body. When the body falls away, such a soul surely attains complete oneness with Shiva. Yet, even through mantra recitation alone, union with the divine is certainly attained. It is said that by reciting the mantra three hundred and sixty million times, one surely achieves this union. The subtle Praṇava itself is twofold, distinguished as short and long. It is composed of the sounds ‘a’, ‘u’, and ‘ma’, along with the bindu and nāda, and is endowed with the measures of sound and time. Thus, yogins hold the long Praṇava in their hearts, while the short Praṇava is known as the essence of the three principles, ending with ‘ma’. Within ‘ma’, Shiva and Shakti are united in a triple nature; thus, the short form is especially to be recited by those who seek the destruction of all sins. From the elements—earth, air, sky, fire, and water—and from the ten directions, arise the tenfold sounds, which are said to be the sources of all manifestation. For those engaged in worldly action, the short form of Praṇava is used; for those who have withdrawn from action, the long form. The ‘u’ sound, drawn from the vyāhṛtis and the mantra, is joined with the measure of sound. In the Vedas, the ‘u’ is to be applied in worship and at the two twilights; by reciting the mantra nine hundred million times, a person becomes purified beyond doubt. With each cycle of ninety million recitations, one successively attains mastery over the elements: first earth, then water, fire, air, and space. In the same manner, by repeating the mantra nine million times for each, one gains mastery over scent and the other subtle elements in order, and ultimately, over the sense of ego itself. By reciting the mantra a thousand times, one becomes ever pure; thereafter, further recitation is for attaining one’s own spiritual accomplishment. In this way, by reciting one billion and eighty million times, one becomes fully awakened through Praṇava and attains pure yoga. Endowed with pure yoga, such a one is liberated while living, always reciting and meditating upon Shiva, who is the very form of Praṇava. Absorbed in samadhi, the great yogi truly becomes Shiva himself, without doubt. One should again recite the mantra within the body, as indicated by the seer, meter, deity, and the other traditional aspects. When Praṇava is joined with the letters and recited within the body, it is guided by the sage who first perceived it; through the ten mothers, the six paths, and so forth, one attains all the fruits of the ritual placement of mantras upon the body (nyāsa). For those engaged in action and those of mixed practice, the gross form of Praṇava is prescribed. Associated with action, austerity, and recitation, the Shiva yogis are of three types: the practitioner of kriya-yoga, who is endowed with wealth, limbs, and ritual implements, and who is devoted to ritual worship; the practitioner of tapas-yoga, who worships, has subdued the senses, and is free from harming others and other faults; and the practitioner of japa-yoga, who is always calm, free from all desires and anger, and ever devoted to recitation. By worshiping Shiva with the sixteen offerings, a man among the Shiva yogis attains pure liberation in stages, beginning with residence in the same world as Shiva. Now, the yoga of recitation is explained: recitation is prescribed for the performer of austerity, as it purifies all sacrifices. The name of Shiva, preceded by ‘namah’ in the dative case and consisting of the five elements, is the gross form of the five-syllabled mantra of Shiva. By reciting this five-syllabled mantra, a man attains all accomplishments. One should always recite the five-syllabled mantra, beginning with Praṇava. Having received instruction from the guru, one should dwell happily upon the good earth, beginning in the eastern quarter and continuing until the dark fortnight. The months of Māgha and Bhādra are considered the best of all times for this practice. One should eat moderately, speak little, and keep the senses under control. By constantly serving one’s own father and king, and by reciting a thousand mantras, one becomes pure; otherwise, one remains in debt. One should recite the five-syllabled mantra five hundred thousand times, meditating on Shiva seated upon a lotus throne, adorned with the crescent moon in his matted hair. One should meditate on Shiva, shining brilliantly, with the goddess seated on his left thigh, surrounded by great attendants, the Lord bearing the deer and axe, with hands granting boons and dispelling fear. Always remembering Sadashiva, the ever-compassionate bestower of grace, one should first worship him in the heart, in the orb of the sun, with a mind full of devotion. Facing east and having performed pure acts, one should recite the five-syllabled mantra in the morning on the fourteenth lunar day, after completing all daily duties. In a delightful and pure place, with a controlled and pure mind, the mantra should be recited one thousand and twelve times. One should choose married Brahmins or the best among Brahmins, and select one excellent teacher, who is established in the form of Shambhu. Additionally, five foremost Brahmins devoted to Shiva should be chosen, representing Ishana, Tatpurusha, Aghora, Vamadeva, and Sadyojata. Having procured all the necessary materials, one should begin the worship of Shiva. After performing the worship properly, one should commence the fire offering. Using his own sacred thread, he should begin the fire offering, performing eleven, one hundred and one, or a thousand offerings, as he is able. Thus, through devotion, discipline, and the power of the sacred syllables, the seeker draws ever closer to the heart of Shiva, attaining purity, accomplishment, and ultimately, liberation itself.