Listen, O seeker, to the ancient wisdom of the sages. All things arise from the eightfold nature: first, there is primordial Nature itself, followed by intellect, ego shaped by the qualities, and the five subtle elements. From this eightfold nature, the body is born, shaped by the fruits of past actions—karma. Yet, the body thus produced gives rise to further karma, and so the soul is drawn again and again into the cycle of birth and action. Understand that the body is threefold: there is the gross body, which acts in the world; the subtle body, which delights in the senses; and the causal body, which is the ground for the soul’s experience, according to its karma. Through meritorious and unmeritorious deeds, happiness and sorrow are experienced in turn. Thus, the soul is bound by the rope of karma, revolving endlessly like a wheel through the actions of the three bodies. To bring the turning of this wheel to an end, one must seek the maker of the wheel. This great wheel, beginning with Nature, is none other than Shiva, who stands beyond Nature itself. Shiva, the Supreme Lord, is the creator of the wheel, yet he is untouched by it. Just as a child drinks water, whether knowingly or not, so too does Shiva act, beyond desire or need. He has subdued Nature and all her products, reigning over all things. Because everything falls under his sway, he is called Shiva—the Auspicious One—who is all-knowing, perfect, and free from longing. Omniscience, eternal contentment, beginningless wisdom, unending independence, ceaseless power, and boundless energy—these are the sovereign qualities of the great Lord, as revealed in the Vedas. Therefore, it is only by Shiva’s grace that one can transcend the power of Nature and the bonds of karma. To receive his grace, one should worship Shiva alone. But how can one worship him who is complete and desireless? It is by dedicating all actions to Shiva that his grace is won. With devotion, worship Shiva in his emblem or other forms, offering with body, mind, speech, and even with wealth. Through such worship, the Supreme Shiva, who is beyond Nature, bestows his grace—especially upon the devoted worshipper. By Shiva’s grace, one gradually brings actions and their causes under control. When karma and even Nature itself are mastered, all things become subject to one’s will. Such a one is called liberated, delighting in the Self. By the Supreme Lord’s grace, when body and actions are mastered, one shines with inner radiance. Then, one may dwell in the world of Shiva—this is called sālokya, sharing his realm. To draw near to Sambhu is sāmīpya, and in mere subjection to him, one attains his state. Finally, union with Shiva—sāyujya—is achieved through rites and the use of sacred weapons; with the fullness of grace, even the intellect is brought under control. The intellect, which initiates action, is itself a product of Nature. Yet, by great grace, even Nature is subdued. Then, the sovereignty of Shiva arises effortlessly within, and, endowed with Shiva’s omniscience and other powers, one shines in the Self. This union, say the followers of the Vedas and Āgamas, is attained step by step; liberation comes through worship, beginning with the emblem, the liṅga. Therefore, to obtain Shiva’s grace, one should worship him with proper rites—through acts dedicated to Shiva, through austerity, and by reciting Shiva’s mantra, always. One should cultivate knowledge of Shiva and meditate on him ever more deeply. From waking to death, let one’s mind dwell in contemplation of Shiva. Now, hear in detail the procedure for the worship of Shiva, beginning with the emblem. The first and foremost emblem is the praṇava—Om—the fulfiller of all desires. Its subtle form is the unmanifest praṇava, while the manifest, gross liṅga is the five-syllabled mantra. Worship and austerity directed to these two directly bestow liberation, for both are of the nature of Puruṣa and Prakṛti. There are many other liṅgas as well. Only Shiva himself knows all the liṅgas in their fullness, yet I shall describe those known as modifications of the earth. The self-born liṅga is the first; the bindu-liṅga is the second. The third is the established liṅga, the fourth is the moving liṅga, and the fifth is the guru-liṅga. Pleased by the austerities of gods and sages, Shiva, for the sake of his presence, placed the seed, in the form of sound, within the earth. Breaking forth like a sprout, it becomes manifest—the self-born (svayaṃbhū) liṅga. By worshipping this liṅga, knowledge increases of its own accord, whether it is made of gold, silver, or other materials, or even of simple earth or clay. A liṅga drawn by one’s own hand, accompanied by the pure praṇava mantra, is called a yantra-liṅga; after drawing it, one should install and invoke it. A liṅga composed of bindu and nāda, whether fixed or movable, is formed by contemplation—seen truly by Shiva, without doubt. Wherever Shiva is worshipped with faith, there he bestows the fruit, whether the liṅga is drawn by one’s own hand on a yantra, or is fixed or naturally arisen. One should invoke and worship Shiva with sixteen offerings; through such effort, one attains lordship, and through practice, knowledge arises. For self-realization, gods and sages, using mantra and their own hands, create a pure liṅga within a pure circle (maṇḍala). A liṅga established with pure contemplation is considered the highest; this is called the pauruṣa liṅga, the established form. By constant worship of this liṅga, one attains lordship over men—even the greatest brāhmaṇas, kings, and the wealthy. A liṅga fashioned by an artisan and established with mantra is called both established and natural; it bestows enjoyments and powers of the world. That which is powerful and enduring is called pauruṣa; that which is weak and impermanent is called natural (prākṛta). Thus, O seeker, by understanding these truths and practicing worship, one approaches the Supreme Shiva, and the bonds of karma and Nature are loosened by his grace.