Listen, for all that exists is but the radiant manifestation of my own being. Among these manifestations, I am the Lord, the god revered by the wise as Paśupati. The knowers of the Veda proclaim that I alone am the liberator of all beings. Apart from me—the Supreme Self, the imperishable Lord of all—there is nothing; I alone am the source and refuge. These are the bonds of Paśupati, the afflictions that bind living beings. They arise from eight primal natures and their various modifications. The anus, the generative organ, the two hands, the two feet, and speech—these are counted among the primary features, making up the ten. Altogether, these twenty-three are the primary principles of nature. The cause behind all, without beginning, middle, or end, is the supreme cause of the universe. When these principles are in equilibrium, it is called the unmanifest—the primal nature. The wise understand that diversity among qualities arises from differences in understanding. Actions offered to me may lead either to bondage or to liberation, for these bonds—these afflictions—are the fetters that bind the self. The root-prakriti, the unmanifest, is the power that abides in me. The evolutes, beginning with the great principle, belong to the eternal Lord of gods. He is called the supreme, primeval Person, by whom creatures cross the dreadful ocean of worldly existence. He alone is the blessed one, the sole, supreme Lord. From the root called māyā, this world has arisen. From māyā were born the subtle elements, the great elements, and the senses. Within that, the great Brahmā was born, strengthened by my power. Yet, deluded by my māyā, beings do not see me as their father. Māyā is the supreme source, but the wise know me alone as the father. That steadfast one, in all worlds, does not fall into delusion. I am the Lord, embodied as the syllable Om, as Brahmā, and as Prajāpati. He who sees the imperishable amid the perishing, he truly sees. Such a one does not harm himself by himself and thus attains the highest state. He who knows the function of pradhāna attains the supreme Brahman. The six limbs of the Great Lord are declared. Bondage is spoken of, as well as its application by him. The Great Lord is the Person, the embodiment of truth. He alone is the seed, the universe, the one god. Those who know the Vedas call him Mahadeva. He, being wise, stands beyond even the wise. When asked, “How are you, O Mahadeva, of universal form?” it is revealed: the cause is Māyā, and it depends upon the Self. Because of that cause, this manifest world arose from the unmanifest. I alone am the supreme Brahman; truly, nothing else exists apart from me. This is the illustration of unity and diversity. O twice-born, it is said to be without cause; likewise, there is no fault in the Self. Thus, the wisdom of the Lord is revealed, showing the unity behind all diversity, the source and the end of all, the supreme Self who is both immanent and transcendent.