In the ancient times, there arose among the great sages and seekers a distinguished lineage of disciples, each radiant with their own unique virtues and powers. Among them were Shveta, Shvetaśikhaṇḍī, Shvetāśva, and Shvetalohita, followed by Dundubhi, Shatarūpa, Ṛcīka, and Ketumāṃ. Alongside these were Viśoka, Vikeśa, Vipāśa the destroyer of sin, Sumukha, Durmukha, Durdama, and Duratikrama. The venerable Sanaka, Sananda, Prabhu, and Sanātana shone forth, accompanied by Ṛbhu, Sanatkumāra, Sudhāmā, and Viraja. Śaṅkhapād, Vairaja, Megha, Sārasvata, and Suvāhana the foremost sage, joined by Meghavāha of great splendor, further adorned this illustrious gathering. Among their ranks were also Kapila, Asuri, the sage Pañcaśikha, and Vālkala, the great yogi, righteous and full of energy. Parāśara, Garga, Bhārgava, Āṅgirasa, Balabandhu, Nirāmitra, Ketuśṛṅga, and Tapodhana continued this sacred line. The Lord is also known as Lambodara, Lamba, Lambākṣa, Lambakeśaka—ever-knowing, even-minded, Sādhya, and Sarva. Further, Sudhāmā, Kāśyapa, Vāsiṣṭha, Virajā, Atri, Devasada, Śravaṇa, Śraviṣṭhaka, Kuṇi, Kuṇibāhu, Kuśarīra, and Kunetraka were present. Kaśyapa, Uśanā, Cyavana, Bṛhaspati, Utathya, Vāmadeva the great yogi, and the mighty one were among them as well. Vācaśravā, Sudhīka, Śyāvāśva the lord of ascetics, Hiraṇyanābha, Kauśalya, Logākṣi, and Kuthumi added to this assembly. Sumantu, the wise Barbarī, Kabandha, Kuśikaṃdhara, Plakṣa, Dālbhyāyaṇi, Ketumān, and Gopana were included, with Bhallāvī, Madhupiṅga, Śvetaketu the treasure of austerity, Uśika, Bṛhadaśva, Devala, and the poet as well. Śālihotra, Agniveśa, Yuvanāśva, Śaradvasu, Chagala, Kuṇḍakarṇa, Kumbha, and Pravāhaka followed. Ulūka, Vidyuta, Maṇḍūka, Āśvalāyana, Akṣapāda, Kumāra, Ulūka, and Vatsa were also counted among these noble souls. Kuśika, Garbha, Mitra, and Kauruṣya were esteemed as noble disciples among yogins from all traditions. Pure in heart, firmly established in Brahman, devoted to the path of knowledge and yoga, these accomplished Pāśupatas covered themselves in sacred ash. Their disciples and grand-disciples, by the hundreds and thousands, having attained the Pāśupata yoga, became established in the realm of Rudra. From the gods to the piśācas, all creatures are called paśus, for Bhava is their Lord and thus known as Paśupati. This yoga, known as Pāśupata, was established by Rudra, the lord of beings, for the attainment of both the highest and lowest powers. Now, listen as the seats of yoga are explained, as established by Śiva himself for the welfare of all worlds. The highest seat of yoga lies a span below the throat and above the navel; below the navel is considered the lower seat, and at the center of the brows is the middle seat. The accomplishment of all knowledge for the self is called yoga; and by his grace, one attains unwavering focus. The true nature of grace, self-experienced, cannot be described even by Brahmā and the other gods; it arises gradually within people. By the word ‘yoga’ is meant the supreme state of Maheśa, called nirvāṇa; its cause is the seer’s knowledge, and that knowledge comes only by his grace. One should burn away sin through knowledge, always restraining the senses from their objects; from such restraint, yoga perfection arises. Yoga is the restraint of the mind’s activities, and its means for attainment are described as eightfold. The first is yama, the second is niyama, then posture as the third, and breath control as the fourth. Withdrawal is the fifth, followed by concentration; meditation is the seventh, and absorption is the eighth. Austerity and restraint are called yama, with non-harming as its foremost cause. Truthfulness, non-stealing, celibacy, and non-possessiveness are the roots of niyama, with yama as their foundation. Acting for the welfare of all beings as for oneself is called non-harming, and this grants the attainment of self-knowledge. Speaking what is seen, heard, inferred, or personally experienced as it truly is, and avoiding harm to others, is called truthfulness. One should not speak obscenities about Brahmins, nor should one, having learned of another’s faults, speak of them—this too is a rule. Not taking another’s property, even in adversity, whether by mind, action, or speech, is called non-stealing. Abstaining from sexual activity by mind, speech, and body is celibacy, as taught for ascetics and celibate practitioners. The same is declared for Vaikhanasas, Vidaras, those with wives, and especially for householders. For householders, intercourse with one’s own wife according to prescribed rules, and abstaining from others in mind, action, and speech, is remembered as celibacy. After such union with one’s pure wife, one should bathe; thus, a self-controlled householder is indeed a celibate. In the same way, non-harming is remembered in the worship of twice-born teachers and fire, according to prescribed rules; whatever harm occurs there is considered non-harming. Women should always be avoided, and one should not associate with them; as with corpses, the wise should act with their mind accordingly. Thus, the tradition of the noble Pāśupatas, their practices and disciplines, and the profound path of yoga established by Śiva for the welfare of all beings, was revealed.