Hear, O twice-born, of the ways of those devoted to action and mixed practices. For such aspirants, the gross form of praṇava is prescribed, and the Shiva yogis among them are known to be of three types, each associated with action, austerity, and recitation. Among these, the one who, endowed with wealth and all the enjoyments of life, performs ritual worship with hands and limbs, bearing names and forms, is called a practitioner of kriya-yoga. Another, who worships with a mind subdued, senses restrained, and is free from harming others and similar faults, is known as a follower of tapas-yoga. The third, ever calm, free from all desires and anger, and continually devoted to the recitation of sacred words, is called a japa-yogi. By worshipping with the prescribed sixteen offerings, a Shiva yogi gradually attains pure liberation, beginning with residence in the same world as Shiva Himself. Now, listen carefully to the yoga of recitation, for recitation is prescribed for the performer of austerity, as it purifies the sacrifice. The five-syllabled name of Shiva, preceded by ‘namah’ in the dative case and composed of the five elements, is the gross form of Shiva’s five-syllabled mantra. By reciting this mantra, all accomplishments are attained. One should always recite the five-syllabled mantra, beginning with praṇava. Having received proper instruction from the guru, one should, with a happy heart, begin the practice on the good earth, starting in the eastern quarter and continuing until the dark fortnight. The months of Māgha and Bhādra are considered the most auspicious. During this time, one should eat moderately, speak little, and keep the senses under control. Purity is further gained by constant service to one’s father and king, and by reciting a thousand mantras. Otherwise, one remains in debt. The five-syllabled mantra should be recited five hundred thousand times, always meditating on Shiva seated upon a lotus throne, the crescent moon adorning his matted hair. In meditation, one should see Shiva shining radiantly, with the goddess seated on his left thigh, surrounded by great attendants, the Lord holding the deer and axe, his 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, having performed pure acts and completed daily duties, one should recite the five-syllabled mantra at dawn on the fourteenth lunar day. In a pure and delightful place, with a mind restrained and pure, the mantra should be recited one thousand and twelve times. For this rite, one should choose married Brahmins, or the best among Brahmins, and select one excellent teacher established in Shambhu’s form. Along with the teacher, select five foremost Brahmins devoted to Shiva, representing Ishana, Tatpurusha, Aghora, Vamadeva, and Sadyojata. Having procured all the materials, one should begin the worship of Shiva. After performing the worship properly, commence the fire offering with one’s own sacred thread, making eleven, one hundred and one, or a thousand offerings, according to one’s ability. With Kapila ghee, either offer oneself or have Shiva devotees perform one hundred and eight offerings, if wise. At the conclusion of the fire offering, give the teacher a pair of cows as a gift, contemplating the teacher as embodying the forms beginning with Ishana. With water sprinkled by them, bathe your own head, instantly gaining the merit of bathing at thirty-six crore sacred places. With devotion, offer them food consisting of ten kinds of dishes, including the teacher’s wife, in proper order, beginning with Ishana. Honor them with the best food one can provide, preceded by gifts of rudraksha and cloth, accompanied by cakes and sweetmeats. After the offering, arrange a grand feast, and then, having prayed to the Lord, complete the recitation. By performing this prescribed rite, one becomes a true practitioner. Reciting the mantra five hundred thousand times again destroys all sins. By such recitation, from Atala up to Satyaloka, one attains the lordship of each respective world. If one dies in the midst of this practice, at the end of enjoyment, he is reborn on earth as a reciter of mantras. After another five hundred thousand recitations, he attains proximity to Brahma. Repeating five hundred thousand more, he attains likeness and lordship, and after a hundred million recitations, he becomes directly equal to Brahma. Having attained union with the functional Brahma, he enjoys as he wishes until the dissolution of Brahma. When a new kalpa arises, he is born as a son of Brahma, and, blazing with asceticism, gradually attains liberation. The worlds, beginning with Patala and ending with Satya, fourteen in number, arise successively from the elements, which are themselves effects. Above Satya and down to earth are the fourteen worlds of Vishnu; on earth, functional Vishnu abides in the excellent city of Vaikuntha. There, Vishnu, assuming the form of great enjoyment with Lakshmi, protects and resides. Above that are twenty-eight established worlds, ending with Ashuci. In the world of Shuchi, on Kailasa, Rudra abides in great glory; above that, fifty-six peaceful and non-violent worlds are established. In the world of non-violence, in the city of Jnana-Kailasa, the functional Lord, having concealed all, abides. At the end of these is the wheel of time; beyond time lies that which is further, presided over by Shiva, where Time is called the Lord of the Wheel. Assuming the form of the buffalo-dharma, he binds all by time, and there falsehood, impurity, violence, and cruelty are present. Falsehood and the other fourfold vices, all forms assumed at will—atheism, poverty, evil association, and always the sound outside the Veda—are found there. Thus is revealed the path and fruit of devotion, recitation, and worship, and the vast worlds that arise and dissolve under the gaze of the Great Lord.