As long as the Lord, known as Maheshvara, remains veiled beneath the associations of anger, darkness, and the great buffalo form, he is concealed from the world. In this state, the soul experiences the enjoyment of action below, and the enjoyment of knowledge above. Similarly, the illusion of action lies below, while the illusion of knowledge is found above. Lakshmi herself, as the embodiment of enjoyment, is also divided: below, she is the enjoyment of action and is called the measure of illusion; above, she is the enjoyment of knowledge, still called the measure of illusion. Above this threshold lies eternal enjoyment, while below, enjoyment is perishable. Concealment binds the lower realms, but above, there is no concealment at all. Below, souls are fettered in bondage; above, there is perfect freedom. Below, those who act according to their desires and karma are caught in the endless cycle of transmigration. Above, there is enjoyment of action without desire; but those who worship the bindu with attachment remain below, still revolving in transmigration. Those who worship the formless with desirelessness ascend above, transcending these cycles. But those who worship other gods than Shiva remain below, circling in worldly existence. Those devoted solely to Shiva rise above, joining the supreme multitudes, while countless souls remain below, bound by worldly ties. Those below are attached to worldly existence, while those above are truly liberated. The worship of material objects keeps one below, but worship with offerings fashioned by human hands allows ascent. Below is the Śakti-liṅga, while above is the Śiva-liṅga. In the lower realms, the liṅga is veiled and constructed; above, it is uncovered and uncreated. Beneath these planes are the one hundred and twelve worlds of Śakti. Below is the form of the bindu; above, the form of nāda. The world of action lies below, but the world of knowledge is above. In the higher realms, salutations destroy pride, and the concealment that arises from birth is not present. Thus, in the realm of knowledge, concealment is removed. Those who worship material elements remain below, but those who worship the inner self ascend, reaching the undivided portion in the great world of the liṅga. The eightfold bond, beginning with nature, is established there, and thus all worldly and Vedic matters are to be understood in this way. Mounted on the buffalo of unrighteousness, the wheel of time turns relentlessly. Yet those devoted to the worship of Shiva, endowed with truth and other virtues, are set apart. Above, Dharma takes the form of a bull, standing at the forefront of Shiva’s realm, upholding celibacy and supported by the feet of truth and other virtues. This bull’s horn is forbearance, its ears are tranquility, adorned with the sound of the Vedas. Faith is its eyes, breath its teacher, and wisdom its mind. All the bulls beginning with action are to be known as causes, and the bull of action, Dharma, stands beyond time itself. A single day is said to be the lifespan of Brahma, Vishnu, and Maheśa, each according to their station. Those who reach the end of the chain of causes become the cause-Brahman, transcending elements like scent, and ever being created anew. The fourteen worlds established there are of the nature of subtle scent, and again, the fourteen worlds are established in the cause-Vishnu. The worlds of Kāraṇa Rudra are said to be twenty-eight, and above these, the worlds of Kāraṇa Īśa are fifty-six. Then, there is the world called Brahmacarya, esteemed by Śiva, which is found in the Jñāna Kailāsa and endowed with five enclosures. This world is joined with five circles, endowed with the five energies of Brahman, united with the primordial power, and there stands the primal liṅga. This is proclaimed as the abode of Śiva, the Supreme Self. There, the Supreme Lord abides, united with the supreme power. He is skilled in the five acts of creation, preservation, dissolution, concealment, and grace; his very form is existence, consciousness, and bliss. His nature is meditation and righteousness, and he is ever intent on bestowing grace. Seated in the posture of absorption, he shines, delighting in his own Self. His vision is attained gradually through twilight rites, meditation, and similar practices. By performing daily and prescribed acts, one’s mind becomes devoted to Śiva’s actions. Through ritual and other acts dedicated to Śiva, one should strive for the knowledge of Śiva. All who attain that vision are liberated, without doubt. This liberation is the true delight in one’s own Self, in one’s true nature, firmly established in ritual, austerity, recitation, knowledge, and meditation. Having attained the vision of Śiva, one truly delights in the Self, just as the sun dispels impurity with its rays. Śambhu, skilled in compassion, removes ignorance, and when ignorance is dispelled, knowledge of Śiva arises. From this knowledge, one attains delight in one’s true nature, and having perfected this delight in the Self, one becomes accomplished in all things. After a hundred thousand lifetimes, one may attain the state of Brahmā; after another hundred thousand, the state of Viṣṇu; again, after a hundred thousand, the state of Rudra; and yet again, after a hundred thousand, the state of sovereignty. In this very way, by recitation with full concentration, one attains the wheel of time, which is the essence of the worlds of Śiva and others. The wheel of time is fivefold, each succeeding in order: the wheel of creation belongs to Brahmā, and the wheel of enjoyment to Viṣṇu. Thus, the mysteries of the worlds, the cycles of bondage and liberation, and the path to the Supreme are revealed for those who seek the knowledge and grace of Śiva.