Sūta said: Rudra, Mahādeva, the grandfather stationed in the mystic diagram is worthy of being worshipped by the Brahmins, Kṣatriyas and Vaiśyas as well.

Sūta said: For the Śūdras[1] the service rendered to a worshipper is enough. Undoubtedly women are not authorised to perforin worship.

Sūta said: If the worship is conducted through leading brahmins, women and Sūdras shall derive the same benefit. In order to help kings special worship shall be conducted by brahmins and others.

Sūta said: May the brahmins and others worship Sadāśiva thus.

Sūta said: All those noble-souled sages and Devas bowed down to the lord. They were excited due to meditation on Rudra.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Devas and sages whose assets are austerities went away in the direction from which they had come.

Sūta said: Formerly, Nandīśvara the son of Śilāda, the lord of the Gaṇas and a favourite of Śiva, was asked thus by Sanatkumāra on the peak of the splendid Meru. After bowing down to him the chiefs of all sages put the same question to him. O leading sages, may ye now listen to that doctrine of perfect knowledge narrated to Sanatkumāra by the delighter of his race.

Sūta said: Formerly, Nandīśvara the son of Śilāda, the lord of the Gaṇas and a favourite of Śiva, was asked thus by Sanatkumāra on the peak of the splendid Meru. After bowing down to him the chiefs of all sages put the same question to him. O leading sages, may ye now listen to that doctrine of perfect knowledge narrated to Sanatkumāra by the delighter of his race.

Sūta said: Formerly, Nandīśvara the son of Śilāda, the lord of the Gaṇas and a favourite of Śiva, was asked thus by Sanatkumāra on the peak of the splendid Meru. After bowing down to him the chiefs of all sages put the same question to him. O leading sages, may ye now listen to that doctrine of perfect knowledge narrated to Sanatkumāra by the delighter of his race.

Sūta said: This doctrine pertaining to Śiva is the gist of what is mentioned in the Vedas or is defined by Śiva. It is devoid of eulogies and rebukes and is capable of giving immediate conviction. Resulting from the grace of elders and preceptors it is a divine doctrine that yields salvation without strain.

Sūta said: This doctrine pertaining to Śiva is the gist of what is mentioned in the Vedas or is defined by Śiva. It is devoid of eulogies and rebukes and is capable of giving immediate conviction. Resulting from the grace of elders and preceptors it is a divine doctrine that yields salvation without strain.

Sūta said: This doctrine pertaining to Śiva is the gist of what is mentioned in the Vedas or is defined by Śiva. It is devoid of eulogies and rebukes and is capable of giving immediate conviction. Resulting from the grace of elders and preceptors it is a divine doctrine that yields salvation without strain.

Sūta said: On hearing these words, lord Nandin the most excellent among eloquent ones, mentioned the opportune moments, occasions, necessary qualifications for practising this.

Śailādi said: I shall mention the necessary qualifications as revealed by preceptors and the scriptural texts. The nomenclature of Śaiva preceptor (the propounder of Śaiva doctrines) is based on. his gravity and not otherwise. Ācārya[2] (preceptor) is so called because he practises the doctrines himself, stabilises others in the practice of those doctrines and gathers together the topics mentioned in the scriptural texts.

Śailādi said: I shall mention the necessary qualifications as revealed by preceptors and the scriptural texts. The nomenclature of Śaiva preceptor (the propounder of Śaiva doctrines) is based on. his gravity and not otherwise. Ācārya[2] (preceptor) is so called because he practises the doctrines himself, stabilises others in the practice of those doctrines and gathers together the topics mentioned in the scriptural texts.

Śailādi said: A true devotee shall search for an Ācārya with the following qualifications:—He must be conversant with the principles expounded in the Vedic passages. He must be one lying down in Bhasman. He must be graceful and pleasing in appearance. He must feel the necessity of acquiescing in the delight of the general public. He must be a follower of the path of Śrutis and Smṛtis. He must be one who accords fearlessness by means of his learning. He must be devoid of covetousness and ficklemindedness. He shall be one who scrupulously fosters proper conduct and adherence to customs and conventions. He must be bold and self-possessed. He must, cling to accepted usages and conventions. After finding out such a preceptor the devotee shall worship him like Śiva with every sort of emotional attachment.

Śailādi said: A true devotee shall search for an Ācārya with the following qualifications:—He must be conversant with the principles expounded in the Vedic passages. He must be one lying down in Bhasman. He must be graceful and pleasing in appearance. He must feel the necessity of acquiescing in the delight of the general public. He must be a follower of the path of Śrutis and Smṛtis. He must be one who accords fearlessness by means of his learning. He must be devoid of covetousness and ficklemindedness. He shall be one who scrupulously fosters proper conduct and adherence to customs and conventions. He must be bold and self-possessed. He must, cling to accepted usages and conventions. After finding out such a preceptor the devotee shall worship him like Śiva with every sort of emotional attachment.

Śailādi said: A true devotee shall search for an Ācārya with the following qualifications:—He must be conversant with the principles expounded in the Vedic passages. He must be one lying down in Bhasman. He must be graceful and pleasing in appearance. He must feel the necessity of acquiescing in the delight of the general public. He must be a follower of the path of Śrutis and Smṛtis. He must be one who accords fearlessness by means of his learning. He must be devoid of covetousness and ficklemindedness. He shall be one who scrupulously fosters proper conduct and adherence to customs and conventions. He must be bold and self-possessed. He must, cling to accepted usages and conventions. After finding out such a preceptor the devotee shall worship him like Śiva with every sort of emotional attachment.

Śailādi said: The disciple must propitiate him in accordance with his faith and financial capacity. He must serve him physically and by monetary gifts. He shall continue serving him till he becomes pleased..

Śailādi said: If that highly blessed personage is delighted the bonds of the disciple shall snap instantaneously. The preceptor shall be honoured and worshipped. The preceptor is Sadāśiva himself.

Śailādi said: The preceptor shall test the brahmin disciples for three years by sending them on errands here and there and by giving them only such articles as will sustain their life.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: The excellent person shall be engaged in the meanest of jobs and the base person shall be engaged in the loftiest ones. If they do not resent being scolded or beaten they are the most deserving disciples. The following types of Brahmins become deserving disciples: Those who are learned in Śaiva doctrines, who are devoted to the holy rites pertaining to Śiva; who are righteous and self-restrained; who follow the path of Śrutis and Smṛtis; who endure all Dvandvas (mutually clashing opposites); who are self-possessed and perpetually persevering mentally; who are engaged in rendering help to others; who are devoted to the service of the preceptors; who are tenderhearted, healthy and straightforward; who are loyal and faithful; who speak pleasing words and are not arrogant; who are intelligent and without rivalry and covetousness; who are endowed with the qualities of cleanliness and adherence to the conventions; who are free from haughtiness and maliciousness and who are engaged in devotion to Śiva. Persons like this, who are endowed with disciplined conduct thus should be further sanctified for the purity of principles.

Śailādi said: A disciple who is pure, who is richly endowed with the quality of humility, who eschews false pretensions and harsh words and who obeys the behests of preceptor deserves blessings.

Śailādi said: The preceptor who is conversant with the scriptural texts, who is intelligent, who is favourably disposed towards common people, who performs penance, who is engaged in following accepted worldly conventions and who knows the principles is known as one who bestows salvation.

Śailādi said: He may be endowed with all characteristic qualities; he may be an expert in all sacred texts, and he may be conversant with all means and modes, but if he is devoid of the real truth, all the other qualities shall be futile to him.

Śailādi said: If he has no decisive knowledge of the Ātman which is self-evident great principle, he is not blessed himself. How can he bless others?

Śailādi said: The brahmin, who is enlightened is pure and is capable of accomplishing things. But whence can there be enlightenment in one who is devoid of principles? Whence can there be comprehension of self?

Śailādi said: All those who are devoid of comprehension are said to be Paśus. All those who are incited by Paśus are also spoken as Paśus.

Śailādi said: Hence, those liberated souls who are conversant with the principles (realities) can redeem others. The principle that produces perfect cognition originates from his greatest bliss.

Śailādi said: Only he who has understood the truth can be a guide unto bliss and not one who is a preceptor only in name but who is devoid of cognition.

Śailādi said: Such people cannot redeem one another. Can a rock redeem another rock? Those who have perfect cognition only in name can have salvation only in name.

Śailādi said: Command that causes the destruction of bonds is instantaneously born by the sight and touch of the yogins or even by conversing with them.

Śailādi said: Or, the preceptor may enter the physical body of the disciple by the yogic path and enlighten him by means of the yogic power after understanding all the entities.

Śailādi said: The three-fold[3] purity mental, verbal and physical is ordained by the path of knowledge. The preceptor shall test the disciple, ascertain his piety and virtue as well as his knowledge. He must test him to find out if he is devoid of faults-whether he is a Brahmin, a Kṣatriya or a Vaiśya. The preceptor shall whisper from ear to ear and from the knowledge shown perceive what he has known. The preceptor’s line shall thus be perpetuated duly as in the case of lamps where one lamp is lighted from another. O highly blessed one, what are called tattvas consist of the following:—Bhauvana [Bhauvanam],[4] Pada [Padam], Varṇākhya [Varṇākhyam], Mātra [Mātram], and Kālādhvara [Kālādhvaram]. Only he who cuts across these tattvas can realise Siddhi and salvation by means of his own ājñā śakti (will power) through the mercy of the preceptor.

Śailādi said: The three-fold[3] purity mental, verbal and physical is ordained by the path of knowledge. The preceptor shall test the disciple, ascertain his piety and virtue as well as his knowledge. He must test him to find out if he is devoid of faults-whether he is a Brahmin, a Kṣatriya or a Vaiśya. The preceptor shall whisper from ear to ear and from the knowledge shown perceive what he has known. The preceptor’s line shall thus be perpetuated duly as in the case of lamps where one lamp is lighted from another. O highly blessed one, what are called tattvas consist of the following:—Bhauvana [Bhauvanam],[4] Pada [Padam], Varṇākhya [Varṇākhyam], Mātra [Mātram], and Kālādhvara [Kālādhvaram]. Only he who cuts across these tattvas can realise Siddhi and salvation by means of his own ājñā śakti (will power) through the mercy of the preceptor.

Śailādi said: The three-fold[3] purity mental, verbal and physical is ordained by the path of knowledge. The preceptor shall test the disciple, ascertain his piety and virtue as well as his knowledge. He must test him to find out if he is devoid of faults-whether he is a Brahmin, a Kṣatriya or a Vaiśya. The preceptor shall whisper from ear to ear and from the knowledge shown perceive what he has known. The preceptor’s line shall thus be perpetuated duly as in the case of lamps where one lamp is lighted from another. O highly blessed one, what are called tattvas consist of the following:—Bhauvana [Bhauvanam],[4] Pada [Padam], Varṇākhya [Varṇākhyam], Mātra [Mātram], and Kālādhvara [Kālādhvaram]. Only he who cuts across these tattvas can realise Siddhi and salvation by means of his own ājñā śakti (will power) through the mercy of the preceptor.

Śailādi said: The elements beginning with the earth are included in Bhauvana [Bhauvanam]; sound, touch, colour, taste and smell are Pada [Padam] due to their common characteristics. O Brahmin, Varṇākhya [Varṇākhyam] connotes the different varieties of the sense-organs. The Matram connotes the organs of action. The mind, intellect, ego and the unmanifest are known as Kālādhvara [Kālādhvaram]. By Unmanatva is meant the principles beginning with Puruṣa and ending with Brahmā. Īśatva is greater than the greatest. This is the meaning of all tattvas. One who is not a yogin cannot know the real nature of the tattvas which is the nature of Śiva himself.

Śailādi said: The elements beginning with the earth are included in Bhauvana [Bhauvanam]; sound, touch, colour, taste and smell are Pada [Padam] due to their common characteristics. O Brahmin, Varṇākhya [Varṇākhyam] connotes the different varieties of the sense-organs. The Matram connotes the organs of action. The mind, intellect, ego and the unmanifest are known as Kālādhvara [Kālādhvaram]. By Unmanatva is meant the principles beginning with Puruṣa and ending with Brahmā. Īśatva is greater than the greatest. This is the meaning of all tattvas. One who is not a yogin cannot know the real nature of the tattvas which is the nature of Śiva himself.

Śailādi said: The elements beginning with the earth are included in Bhauvana [Bhauvanam]; sound, touch, colour, taste and smell are Pada [Padam] due to their common characteristics. O Brahmin, Varṇākhya [Varṇākhyam] connotes the different varieties of the sense-organs. The Matram connotes the organs of action. The mind, intellect, ego and the unmanifest are known as Kālādhvara [Kālādhvaram]. By Unmanatva is meant the principles beginning with Puruṣa and ending with Brahmā. Īśatva is greater than the greatest. This is the meaning of all tattvas. One who is not a yogin cannot know the real nature of the tattvas which is the nature of Śiva himself.

Śailādi said: The elements beginning with the earth are included in Bhauvana [Bhauvanam]; sound, touch, colour, taste and smell are Pada [Padam] due to their common characteristics. O Brahmin, Varṇākhya [Varṇākhyam] connotes the different varieties of the sense-organs. The Matram connotes the organs of action. The mind, intellect, ego and the unmanifest are known as Kālādhvara [Kālādhvaram]. By Unmanatva is meant the principles beginning with Puruṣa and ending with Brahmā. Īśatva is greater than the greatest. This is the meaning of all tattvas. One who is not a yogin cannot know the real nature of the tattvas which is the nature of Śiva himself.

Śailādi said: The elements beginning with the earth are included in Bhauvana [Bhauvanam]; sound, touch, colour, taste and smell are Pada [Padam] due to their common characteristics. O Brahmin, Varṇākhya [Varṇākhyam] connotes the different varieties of the sense-organs. The Matram connotes the organs of action. The mind, intellect, ego and the unmanifest are known as Kālādhvara [Kālādhvaram]. By Unmanatva is meant the principles beginning with Puruṣa and ending with Brahmā. Īśatva is greater than the greatest. This is the meaning of all tattvas. One who is not a yogin cannot know the real nature of the tattvas which is the nature of Śiva himself.