Through the diligent practice of twilight rites, meditation, and other such disciplines, a seeker gradually attains the vision of Śiva. By faithfully performing daily and prescribed actions, the mind becomes ever more devoted to the deeds of Śiva. From these rituals and holy acts, one should strive to gain knowledge of Śiva himself. All those who attain this vision, it is said without doubt, are liberated. True liberation is nothing but delighting in one’s own Self, resting in one’s true nature. This state is firmly established through ritual, austerity, recitation, knowledge, and meditation. When a devotee attains the vision of Śiva, they truly rejoice in their own Self, just as the radiant sun dispels all impurity with its rays. It is Śambhu, the compassionate Lord, who removes ignorance from the heart. Once ignorance is driven away, knowledge of Śiva arises within. And from this knowledge, one finds delight in their own true Self. Perfecting this delight, a person becomes one who has accomplished all. Yet, the journey does not end here. After a hundred thousand lifetimes, one attains the state of Brahmā; again, after another hundred thousand, the state of Viṣṇu is reached. In the same way, after another hundred thousand, the state of Rudra is attained, and after yet another hundred thousand, the state of sovereignty is realized. Through concentrated recitation, one eventually attains mastery over the wheel of time, which is the very essence of Śiva’s world and all others. This 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 understand the fifth wheel, the wheel of Śiva, as the union of knowledge and delusion—thus forming the fivefold wheel. After ten crores of such cycles, one attains the state of Kāraṇa Brahman, and again, after another ten crores, the sovereignty of that state. Thus, step by step, the aspirant reaches the stations of Viṣṇu and others of great power and, finally, the sovereignty of those states and the great Self. By reciting the mantra a hundred crore times with unwavering devotion, one attains the realm of Śiva, which lies beyond the fifth enclosure. There, a royal pavilion awaits, with Nandi’s supreme seat, and the bull, in the form of austerity, is also beheld. The fifth and highest enclosure is the place of Sadyojata; the fourth is the place of Vamadeva. The third, the 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, and beyond these, the station of meditation and dharma is found in the fifth pavilion. The seat of Balinatha there bestows the nectar of completeness. The fourth pavilion is adorned with the form of Chandrasekhara. The third and supreme pavilion is the place of Somaskanda, while the second is known among the wise as the dance pavilion. The first and beautiful station is the root of Maya, and beyond that lies the sanctum, the auspicious place of the linga. Beyond Nandi’s seat, none know the full glory of Śiva; Nandishvara himself stands outside, worshipping the five-syllable mantra. This sacred knowledge has been received through the succession of teachers, and from Nandishvara; but beyond that, the self-experienced truth of Śiva cannot be realized except by Śiva’s own grace. Only by that grace can all know the glory of Śiva’s realm; otherwise, it remains hidden, as the wise have declared. Thus, in succession, Brahmins who have conquered their senses attain liberation. Now, the method for others is revealed. By the teacher’s instruction, Brahmins should recite the five-syllable mantra, “Namah,” five hundred thousand times, as prescribed, for the sake of longevity. If a woman wishes to remove her womanhood, she too should recite the five-syllable mantra; by the power of the mantra, she may become a man and, in due course, attain liberation. A Kshatriya, by reciting the mantra, may remove his Kshatriya status and become a Brahmin. Through perfection in mantra and recitation, liberation is attained, and a Vaishya may likewise transcend his status. The mantra Kshatriya is so called; by the five-syllable mantra, he too removes his Kshatriya status. After five hundred thousand recitations, the mantra is prescribed for Brahmins; for a Śūdra, with the syllable “namah,” it should be recited two million five hundred thousand times. Once one becomes a knower of the mantra, a twice-born is purified, whether woman or man, Brahmin or any other. Whether “namah” is placed at the end or the beginning, one who is afflicted should always recite the full mantra; thus, the teacher should instruct women as well. When the practitioner has completed five hundred thousand recitations, they should, to please Śiva, perform the great consecration, offer food, and worship the devotees. By worshipping a devotee of Śiva, Śiva himself is most pleased, for there is no distinction between Śiva and his devotee; the devotee is indeed Śiva. By bearing the mantra, which is the very form of Śiva, one becomes Śiva himself; in the body of a devotee, this supreme Śiva is present. All the actions of Śiva’s devotees are known to be the very actions of the Veda, so long as the mantra is recited in the proper way. For as long as this is done, Śiva abides in that body, without doubt. O Goddess, the liṅga is Śiva’s form, and so too is the devotee, whether woman or man. For as long as the mantra is recited by the Goddess, so long does the presence remain. The wise should worship Śiva, who is the very embodiment of sound. Having become Śiva himself, one should worship the supreme power—Śakti, the image, and the liṅga—even if they are drawn or imagined. Thus, the path leads ever inward, from ritual to knowledge, from knowledge to delight, from delight to oneness with Śiva, the highest goal.