In that sacred land, there exists the first and most beautiful station, which is the root of Māyā itself. Beyond this point lies the innermost sanctum—the auspicious abode of the liṅga, the very seat of Śiva’s presence. Outside this sanctum is the seat of Nandi; beyond this, the true glory of Śiva remains unknown to most. There, Nandīśvara stands in deep devotion, worshipping with the five-syllable mantra. Through an unbroken succession of teachers, and again, directly from Nandīśvara, this profound knowledge has been handed down. Yet, what lies beyond—the experience of the Self as Śiva—is not attained except by Śiva’s own grace. Only by his favor can one truly know the glory of his realm; without it, say the wise, no one can grasp it. In this way, Brahmins who have conquered their senses and followed the proper succession attain liberation. Now, let me speak further of this succession, so listen with care. Under the guidance of the teacher, Brahmins should recite the five-syllable mantra—‘Namah’—five hundred thousand times, as prescribed, to ensure a long life. If a woman seeks to transcend her womanhood, she too should recite the five-syllable mantra; by its power, she is transformed, and through proper succession, attains liberation. Likewise, a Kṣatriya who recites this mantra can shed his Kṣatriya status, and by the same means, can become a Brahmin. Through perfection in mantra and dedicated recitation, each person, in their succession, becomes liberated. A Vaiśya, too, may transcend his status by this mantra. Again, by the mantra, a Kṣatriya is so known, and by further recitation, he may relinquish even that. For a Brahmin, five hundred thousand recitations are prescribed; for a Śūdra, the mantra with ‘namah’ is to be recited two and a half million times. Upon attaining the state of a mantra-knower, any twice-born—be they woman or man, Brahmin or otherwise—becomes purified. Whether ‘namah’ is placed at the start or end, anyone afflicted should always recite the full mantra. In this way, women too should be properly instructed by their teacher. When the practitioner completes the five hundred thousand recitations, he should, to please Śiva, perform the great consecration, offer food, and worship the devotees of Śiva. For when one worships a devotee of Śiva, Śiva himself is most pleased. There is no difference between Śiva and his devotee; the devotee is truly Śiva. Bearing the mantra, which is the very form of Śiva, one becomes Śiva; in the body of the devotee, the supreme Śiva is present. All actions performed by devotees of Śiva are regarded as the very actions taught in the Veda, so long as the mantra is recited in proper order. For as long as this practice continues, the presence of Śiva remains in that body without doubt—O Goddess! The liṅga is his form, and so too is the devotee, whether woman or man. As long as the mantra is recited by the Goddess, so long does Śiva’s presence endure. The wise should worship Śiva himself, who is the very embodiment of sacred sound. Having become Śiva in truth, one should then worship the supreme power—Śakti—and honor her image and the liṅga, whether they are physically present, drawn, or imagined. One should regard the Śiva-liṅga as Śiva, and oneself as the embodiment of Śakti; similarly, the Śakti-liṅga or the Goddess is Śakti, and oneself is the form of Śiva. The Śiva-liṅga is of the nature of sound, and Śakti is of the nature of bindu; in their mutual predominance, the liṅga and Śakti are united. Thus, one should worship Śiva together with Śakti, meditating upon their root-unity, and also honor the devotees of Śiva, who are themselves forms of mantra and of Śiva. By worshipping with sixteen offerings, one attains the desired result; by serving and similar acts, one should also worship the devotee who bears the liṅga. The wise should always bring joy to Śiva’s devotees, for Śiva is most pleased by this. One should worship the devotees of Śiva together with their wives, honoring them as divine couples. Food and other offerings should be given—five, ten, or even a hundred times. But one who is deceitful with wealth, body, mantra, or thought— By the very nature of Śiva and Śakti, such a one is not reborn on earth. Below the navel is the portion of Brahmā, up to the throat is Viṣṇu’s portion, and the mouth is said to be the liṅga, the body of the devotee of Śiva. Whether the departed received proper rites or not, one should worship both the ancestors and Śiva with intention. After worshipping the primordial Mother, one must also honor the devotees of Śiva. Those who attain the world of the ancestors are gradually liberated after death; among those who perform rituals, the one engaged in austerity is superior. Of hundreds who practice austerity, the one devoted to recitation is superior; among thousands of those, the knower of Śiva excels. Of thousands who know Śiva, the one engaged in meditation is superior; and among millions who meditate, the one established in samādhi is supreme. In worship, each stage is greater than the last, and the special result is difficult for even the wise to comprehend. Therefore, who can truly know the greatness of a devotee of Śiva? The worship of Śiva and Śakti, and the honoring of Śiva’s devotees— Whoever does these with devotion becomes united with Śiva. Whoever recites and studies this meaningful, Veda-sanctioned teaching becomes a knower of Śiva, rejoices with Śiva, and should instruct other devotees, being learned and wise. Ultimately, the attainment of Śiva’s grace comes only by his compassion, O wise ones. At this, the Goddess inquires further: “O knower of all meanings, tell me truly—what is the nature of bondage and liberation?” The reply comes: “Listen attentively, and I shall explain bondage, liberation, and the means. The soul, bound by the eightfold bond beginning with nature, is called ‘bound’; freed from these eightfold bonds, it is called ‘liberated.’ To be under the control of nature and the rest is bondage; to be free from them is liberation. The soul that is bound is called bound, and the soul that is freed is called liberated.