In the sacred tradition, the path to Śiva begins with the recitation of the mantra. For a Brāhmaṇa, five hundred thousand repetitions are prescribed, while a Śūdra, with the addition of the syllable 'namah', must recite it two million five hundred thousand times. Through such dedicated practice, the twice-born—whether man or woman, Brāhmaṇa or otherwise—attain the status of mantra-knower and are purified. The mantra may be recited with 'namah' at either the beginning or the end, but those afflicted should always chant the full mantra, and teachers are to instruct women in this practice as well. Upon completing the prescribed recitations, the practitioner should please Śiva by performing the great consecration, offering food, and worshipping Śiva’s devotees. Worshipping a devotee of Śiva pleases Śiva the most, for there is no distinction between Śiva and his devotee; indeed, the devotee is Śiva himself. By bearing the mantra, which is the very form of Śiva, one becomes Śiva, for the supreme Śiva resides within the body of his devotee. All actions performed by Śiva’s devotees are considered actions of the Veda, provided the mantra is recited in proper order. As long as this practice continues, Śiva’s presence remains within the body—without doubt. The liṅga is Śiva’s form, as is the devotee, whether man or woman. The presence of Śiva endures as long as the mantra is recited, and the wise should worship Śiva, who is the embodiment of sacred sound. Having become Śiva, one should worship the supreme power—Śakti—as well as the image and the liṅga, even if they are merely drawn or imagined. One is to regard the Śiva-liṅga as Śiva and oneself as the form of Śakti; similarly, the Śakti-liṅga or Goddess is to be seen as Śakti and oneself as the form of Śiva. The Śiva-liṅga is of the nature of sound, and Śakti is of the nature of bindu; united, they reflect mutual predominance. Worship should be offered to Śiva together with Śakti, contemplating their root unity, and to the devotees of Śiva, who are embodiments of mantra and forms of Śiva. With sixteen offerings, one attains the desired result; one should also worship the liṅga-bearing devotee of Śiva through service and similar acts. The wise bring joy, pleasing Śiva, and should honor the devotees of Śiva, together with their wives, as divine couples. Worship may be performed with food and other offerings, five, ten, or a hundred times. Yet, one who is deceitful in wealth, body, mantra, or contemplation—by the very nature of Śiva and Śakti—is not born again on earth. Below the navel lies 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. Those who have died with proper rites and those without such rites should be honored; one should worship the ancestors and Śiva with intention. After worshipping the primordial mother, devotees of Śiva are also to be honored. Attaining the world of ancestors, one is gradually liberated after death; among those who perform rites, the one engaged in austerity is superior. Among hundreds practicing austerity, the one devoted to mantra recitation is superior; among thousands reciting mantras, the knower of Śiva surpasses them. Among thousands who know Śiva, the one engaged in meditation is superior; among millions meditating, the one established in samādhi excels. In worship, each stage is superior to the last, and the special result is difficult for even the wise to comprehend. Thus, who can truly know the greatness of a devotee of Śiva? Worship of Śiva and Śakti, and honoring Śiva’s devotees—those who perform these with devotion are united with Śiva. Whoever recites and studies this meaningful, Veda-approved teaching becomes a knower of Śiva, rejoices with Śiva, and should instruct Śiva’s devotees, being especially learned and wise. The attainment of Śiva’s grace comes by Śiva’s compassion. At this point, a question is posed: “O knower of all meanings, tell me the true nature of bondage and liberation.” The answer unfolds: The soul bound by the eightfold bond, beginning with nature, is called bound; freed from these, it is called liberated. Being under the control of nature and the rest is bondage; being free from them is liberation. The soul that is bound is called bound, and the one freed is called liberated. Nature, intellect, ego composed of qualities, and the five subtle elements—these eight constitute the bonds beginning with nature. The body, arising from this eightfold nature, is said to be born of karma; again, the body arising from karma leads to repeated birth and action. The body is of three kinds: gross, subtle, and causal. The gross body is the agent of action; the subtle body enables enjoyment through the senses; the causal body exists for the soul’s experience, according to its karma. Through actions of merit and demerit, one experiences happiness and sorrow as their result. Thus, the soul is repeatedly bound by the rope of karma, revolving like a wheel through the actions of the three bodies. To stop this wheel’s turning, one should worship its maker—the great wheel, beginning with nature, is Śiva, who is beyond nature. Indeed, the great Lord, the maker of the wheel, is beyond nature; just as a child drinks water, knowingly or not, so too does he. In the same way, Śiva, having subdued nature and the rest, presides over all. Because everything is under his control, he is called Śiva. Truly, Śiva alone is all-knowing, complete, and free from desire. Omniscience, contentment, beginningless knowledge, eternal independence, unceasing power, and infinite energy—these are the mental sovereignties of the great Lord, recognized by the Veda. Therefore, by Śiva’s grace, one may become free from the power of nature and its bonds. For the sake of obtaining Śiva’s grace, one should worship only Śiva.