Consider now the path of worship, as taught in the sacred tradition. To truly worship Śiva, one should regard the Śiva-liṅga itself as Śiva, and see oneself as the very form of Śakti. Likewise, when worshipping the Śakti-liṅga or the Goddess, one should see Her as Śakti and oneself as the form of Śiva. In this way, the worshipper contemplates a profound unity: the Śiva-liṅga is the essence of sound, and Śakti is the essence of bindu, the seed-point of creation. With an awareness of their mutual predominance and interdependence, the liṅga and Śakti are united in worship. Such worship is not merely ritual, but a meditation on their root-unity. Śiva should be worshipped together with Śakti, and the devotees of Śiva, who are themselves embodiments of mantra and of Śiva’s own form, are to be honored as well. By offering worship with the traditional sixteen offerings, the devotee attains the results he desires. And by serving and rendering similar acts of devotion, one should also worship those who bear the liṅga—the devotees of Śiva. The wise bring joy to these devotees, and thereby Śiva is most pleased. It is said that one should worship the devotees of Śiva, together with their wives, as divine couples. Such worship should include offerings of food and other gifts, whether five, ten, or a hundredfold. However, one who is deceitful in matters of wealth, body, mantra, or contemplation does not attain the fruit of worship, for sincerity is essential. By the very nature of Śiva and Śakti, one who worships without deceit is not born again on earth. The liṅga itself is mapped upon the devotee’s body: below the navel is the portion of Brahmā, up to the throat is the portion of Viṣṇu, and the mouth is said to be the liṅga. Thus, the body of the devotee of Śiva is sacred. Whether one has died with proper rites or without, one should worship both the ancestors and Śiva with intention. After worshipping the primordial mother, the devotee should also honor the devotees of Śiva. By such worship, one attains the world of the ancestors and is gradually liberated after death. Among those who perform rites, the one engaged in austerity is superior; among hundreds who practice austerity, the one devoted to recitation is superior; among thousands who recite, the knower of Śiva surpasses them all. Among thousands who know Śiva, the one who meditates is superior; among millions who meditate, the one established in samādhi excels above all. In worship, each successive stage is superior to the last, and the true fruit of worship is difficult for even the wise to comprehend. Who, then, can truly know the greatness of a devotee of Śiva? The worship of Śiva and Śakti, and the honoring of Śiva’s devotees—whoever performs these with devotion is united with Śiva. Whoever recites and studies this meaningful, Veda-approved teaching becomes a knower of Śiva, rejoices with Śiva, and is fit to instruct others, being learned and wise. Ultimately, the grace of Śiva is attained only by Śiva’s own compassion. Now, let us consider the nature of bondage and liberation. The question is asked: “O knower of all meanings, tell me the true nature of bondage and liberation.” The answer follows: Listen attentively as the nature of bondage, liberation, and the means are explained. The soul, bound by the eightfold bond beginning with nature (prakṛti), is called bound; freed from these eight, it is called liberated. To be under the control of nature and the rest is bondage; to be free from them is liberation. The eight are: nature (prakṛti), intellect (buddhi), ego (ahaṅkāra) composed of qualities, and the five subtle elements (tanmātras). The body, arising from these eight, is said to be born of karma; and 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 gives 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 bound again and again by the rope of karma, always revolving like a wheel through the actions of the three bodies. To stop this endless turning, one should worship the Maker of the Wheel—the great wheel, beginning with nature, is none other than 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 Śiva act beyond the limitations of nature. He subdues nature and all else, presiding over everything. Because all 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 sovereign mental qualities of the great Lord, as recognized by the Veda. Therefore, by Śiva’s grace, one may become free from the power of nature and the rest. To obtain Śiva’s grace, one should worship only Śiva. But how can one worship him who is desireless and complete? Actions performed for the sake of Śiva become the cause of his grace. One should worship Śiva with devotion, in the liṅga or in other forms, with body, mind, speech, and even with wealth. By such worship, the supreme Śiva, who is beyond nature, bestows grace—especially upon the worshipper. By Śiva’s grace, actions and the rest, in due order, come under one’s own control. When karma and nature are mastered, all becomes subject to one’s will. Then, one is called liberated, delighting in one’s own self; by the grace of the Supreme Lord, when the body and actions are mastered, one shines forth. Dwelling in Śiva’s world is called sālokya—sharing his realm; attaining nearness to Śambhu is sāmīpya; and by mere subjection to him, one attains his state. Union with Śiva (sāyujya) is achieved through weapons and other rites; with the attainment of great grace, even the intellect is brought under control. The intellect, the cause of action, is a creation of nature; but again, through great grace, even nature itself comes under control. Then, the mental sovereignty of Śiva arises effortlessly; having obtained Śiva’s omniscience and other powers, one shines in one’s own self. This union (sāyujya), as taught by those devoted to the Vedas and Āgamas, is attained step by step. Thus, liberation comes from worship, beginning with the emblem of Śiva, the liṅga, and culminating in union with the Lord himself.