Beneath a certain point, the liṅga—the sacred symbol of Shiva—is shrouded in veils and coverings, constructed and manifest in form. But above that point, the liṅga stands unveiled, free from any covering and unconstructed, transcending all limitations. Below, there exist the one hundred and twelve worlds of Śakti, the Divine Power. Further below lies the realm of bindu, the seed-point of creation, while above, the subtle vibration of nāda prevails. The lower region is the world of action, of karma and deeds, whereas the higher region is the world of knowledge, of pure understanding. Above that threshold, salutations offered with true devotion dissolve all pride, and the concealments that arise from birth and worldly existence are left behind; there, such concealment is not to be prohibited, for it is naturally dispelled. Thus, in the realm of knowledge, the veils of ignorance are removed. Those who worship only the material elements remain below, revolving in the lower worlds, bound to the cycle of action. But those who worship the inner Self, seeking the truth within, ascend above—even to the undivided, supreme realm of the liṅga. It is there that the eightfold bond, beginning with nature itself, is established, and all matters—worldly and Vedic—are to be understood in this light. In the world below, the wheel of time relentlessly turns, mounted upon the buffalo of unrighteousness. Yet, those who are devoted to Shiva, who uphold truth and other virtues, stand apart from this cycle. Above, Dharma in the form of the sacred bull stands at the forefront of Shiva’s domain, upholding celibacy and supported by the feet of truth and other virtues. This bull has for its horn the quality of forbearance, for its ears tranquility, and it is adorned with the resonant sound of the Vedas. Faith is its eyes, breath is its teacher, and wisdom is its mind. Among all causes, the bulls beginning with action are to be known, and the bull of action—Dharma—stands beyond the reach of time itself. A single day is said to encompass the lifespan of Brahma, Vishnu, and Maheśa, each according to their own measure. Those who reach the end of causation become one with the cause-Brahman, transcending the elements such as scent and all that is created. Fourteen worlds, subtle in nature like the finest scent, are established there—and these fourteen are also established in the cause-Vishnu. The worlds of Kāraṇa Rudra are said to be twenty-eight, and above them, the worlds of Kāraṇa Īśa number fifty-six. Beyond these, there is the world called Brahmacarya, honored by Shiva, situated in the Jñāna Kailāsa—the mountain of wisdom—adorned with five enclosures. This world is joined with five circles, endowed with the five energies of Brahman, and united with the primordial power; here, the primal liṅga abides. This is the supreme abode of Shiva, the highest Self. There, the Supreme Lord dwells, united with the supreme power. He is the master of the five acts—creation, preservation, dissolution, concealment, and grace—and his form is pure existence, consciousness, and bliss. His very nature is meditation and righteousness, ever intent on bestowing grace. Seated in deep absorption, he shines forth, delighting in his own Self. The vision of Shiva is attained gradually: through twilight rites, meditation, and similar practices. By performing daily and prescribed acts, the mind becomes devoted to Shiva’s deeds. From ritual and sacred acts, one should strive for the knowledge of Shiva, for all who attain that vision are surely liberated. True liberation is the delight found in one’s own Self, in one’s true nature, established firmly in ritual, austerity, recitation, knowledge, and meditation. Having attained the vision of Shiva, one truly delights in the Self, just as the sun dispels impurity with its rays. Śambhu, the compassionate Lord, removes ignorance, and when ignorance is dispelled, knowledge of Shiva arises. From this knowledge springs delight in one’s true nature, and with the perfection of this delight, one becomes accomplished in all things. Through countless cycles—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 after yet another hundred thousand, the state of sovereignty. In this way, by recitation with full concentration, one attains the wheel of time, which is the very essence of Shiva’s world and all others. The wheel of time is fivefold, each aspect succeeding the other: the wheel of creation belongs to Brahmā, the wheel of enjoyment to Viṣṇu, the wheel of anger to Rudra, and the wheel of delusion to Īśvara. The wise know that the wheel of Shiva is both knowledge and delusion, making up the fivefold wheel. After ten crore cycles, one attains the state of Kāraṇa Brahman, and again, after another ten crore, the sovereignty of that state. Thus, in succession, after attaining the stations of Vishnu and others, and the sovereignty of those stations, one finally reaches the great Self. By reciting the mantra a hundred crore times, with unwavering devotion, one attains Shiva’s realm, beyond the fifth enclosure. There, the royal pavilion is found, with Nandi’s supreme seat, and the bull—now in the form of austerity—is also seen. The fifth and highest enclosure is the place of Sadyojata; the fourth enclosure is the place of Vamadeva. The third, supreme enclosure is the abode of Aghora; the second, auspicious enclosure is the place of Purusha, of Sambhu. The first and supreme enclosure is the place of Ishana; after these, the fifth pavilion is the station of meditation and dharma. Within this sacred realm, the seat of Balinatha bestows complete nectar; the fourth pavilion is adorned with the form of Chandrasekhara. The third, supreme pavilion is the place of Somaskanda, and the second pavilion is renowned among the wise as the dance pavilion, where the mysteries of Shiva’s cosmic dance are revealed. Thus, the journey through the worlds and enclosures, through devotion, knowledge, and meditation, leads the seeker ever closer to the supreme abode of Shiva, the source of all bliss and liberation.