In the ancient wisdom of the Sanātana Dharma, it is taught that the bulls—symbolic of the forces that initiate action—are ever-present among the causes of creation. Foremost among them is the bull of action, Dharma, which stands beyond the bounds of time itself. The lifespans of the great deities—Brahma, Vishnu, and Maheshvara (Shiva)—are each measured by a single day, a span that defines their cosmic existence. Those who reach the culmination of causality are known as cause-Brahman, transcending the elements such as scent; these beings are ever brought forth anew. Within this cosmic framework, fourteen worlds are established, each possessing the subtle nature of scent. These worlds are again rooted in the cause-Vishnu. The realms of Kāraṇa Rudra are said to number twenty-eight, and above them, the worlds of Kāraṇa Īśa extend to fifty-six. Within the Jñāna Kailāsa, a world called Brahmacarya, greatly esteemed by Shiva, is found. This realm is adorned with five enclosures, joined by five circles, each imbued with the five energies of Brahman and united with primordial power. Here, the primal liṅga resides. This sacred place is proclaimed as the abode of Shiva, the Supreme Self, where the Supreme Lord dwells, united with the supreme power. Shiva is skilled in five acts—creation, preservation, dissolution, concealment, and grace—his form is existence, consciousness, and bliss. His nature is that of meditation and righteousness, ever intent on bestowing grace. Seated in deep absorption, Shiva shines, delighting in his own Self. His vision is gradually attained through twilight rites, meditation, and similar practices; by performing daily and prescribed acts, one’s mind becomes devoted to Shiva’s actions. From ritual and other acts dedicated to Shiva, one must strive for knowledge of Shiva. All those who attain this vision are liberated, without doubt. Liberation is truly the delight in one’s own Self, in one’s true nature, firmly established through ritual, austerity, recitation, knowledge, and meditation. When one attains the vision of Shiva, one truly delights in the Self, just as the sun dispels impurity with its rays. Śambhu, the compassionate, removes ignorance; when ignorance is dispelled, knowledge of Shiva arises. From this knowledge, one attains delight in one’s true nature; having perfected delight in the Self, a person becomes accomplished in all things. In the cycle of lifetimes, after a hundred thousand births, one attains the state of Brahmā; again, after another hundred thousand, the state of Viṣṇu is reached. After a further hundred thousand, the state of Rudra is attained, and after yet another hundred thousand, the state of sovereignty is achieved. In this way, through focused recitation, one attains the wheel of time, which is the essence of Shiva’s world and others. The wheel of time is fivefold, each succeeding in order: the wheel of creation belongs to Brahmā, the wheel of enjoyment to Viṣṇu, the wheel of anger to Rudra, the wheel of delusion to Īśvara. The wise know the wheel of Shiva as knowledge and delusion, comprising the fivefold wheel. Again, after ten crores of lifetimes, one attains the state of Kāraṇa Brahman; after another ten crores, sovereignty of that state is reached. Thus, in succession, one attains the stations of Vishnu and others, of great power, and then the sovereignty of those stations and of 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 in the form of austerity is also seen. The place of Sadyojata is the fifth and highest enclosure; the fourth is the place of Vamadeva. The abode of Aghora is the third, the supreme enclosure; the place of Purusha, of Sambhu, is the second auspicious enclosure. The place of Ishana, the supreme, is then the first enclosure; and the station of meditation and dharma is the fifth pavilion thereafter. The seat of Balinatha there bestows complete nectar; the fourth pavilion thereafter is endowed with the form of Chandrasekhara. The place of Somaskanda is the third, the supreme pavilion; the second is called the dance pavilion by the wise. The first, beautiful station of root Maya is found there; then, beyond that, is the sanctum, the auspicious place of the linga. Beyond Nandi’s seat, Shiva’s glory remains unknown; Nandishvara stands outside, worshipping the five-syllable mantra. Thus, through the succession of teachers, and again from Nandishvara, this wisdom has been obtained; beyond that, self-experience in Shiva is not realized. By Shiva’s grace alone, the glory of Shiva’s realm can be known by all; otherwise, it is not so, as the faithful say. Thus, in succession, the Brahmins, having conquered their senses, become liberated. The succession for others is now spoken. By the teacher’s instruction, Brahmins should recite the five-syllable mantra, ‘Namah,’ five lakhs times, according to the rule, for longevity. For the removal of womanhood, one should again recite the five-syllable mantra; by the mantra, becoming a man, in succession, the wise one becomes liberated. A Kshatriya, by the five-syllable mantra, will remove his Kshatriya status; again, by the mantra, a Kshatriya becomes a Brahmin. By mantra perfection and recitation, in succession, a man becomes liberated; a Vaishya, by the five-syllable mantra, will remove his Vaishya status. Again, by the five-syllable mantra, the mantra Kshatriya is so called; again, by the five-syllable mantra, he removes his Kshatriya status. Thus, through the power of mantra and devotion, liberation is attained, and the soul journeys ever closer to the supreme realm of Shiva.