Listen, O revered one, as I recount the wondrous powers and states described by the ancient sages. There is a creation of the body from fire, which is untouched by the fear of burning; even if the world itself is consumed in flames, another remains unharmed through its own inherent arrangement. When fire is placed in the midst of water, it is preserved; and the adept learns to control fire with the hand, or even summon it through mere recollection. At will, ashes are created just as before, and the manifestation of form arises from two sources, or, in their absence, from three, by the self alone. This fiery power, composed of twenty-four elements, is the taijasa energy, O foremost sages. It is the movement of the mind among beings and their internal abode. Again, the lifting of massive mountains and similar feats, as well as the experience of both lightness and heaviness, come from sustaining the element of air by the hands. By striking the tips of the fingers, vibrations are sent throughout the earth. Through mastery of the air, the wise recognize the creation of the body and control over this subtle element. There is also the creation of a body without shadow, the keen perception of the senses, and constant movement through space, accompanied by the objects of the senses. The adept can hear sounds from afar, immerse in all sounds, grasp subtle marks, and perceive all living beings. This is known as the Indra-like power, by which the ancient one is described, able to attain or depart at will. Such a one holds universal dominance, reveals all secrets, creates according to desire, possesses mastery, and a pleasing appearance. There is perception of the cycle of existence, understanding of the mental characteristics of qualities, and the power to cut, strike, bind, and transform the cycle of birth and death. One can appease all beings and gain victory over the very time of death—this is the supreme prājāpatya, or creative, power, arising from the sense of ego. There is also the creation of the world without an external cause, as well as its grace, dissolution, authority, and the beginning of worldly activity. This manifest uniqueness and distinct creation, as well as agency in the cycle of existence, is the supreme Brahma power. Thus, the essence is declared: this is the principal Vaiṣṇava state, whose qualities are known by Brahma, but not by others. Yet, that supreme Śaiva power exists, though even Viṣṇu does not understand it; who indeed can know the pure, countless qualities of Śiva’s nature? All these attainments and the obstacles that arise after emergence must be restrained with great effort, through the practice of supreme detachment. Understanding that there is no true greatness in sense objects or dangers, one should relinquish all with indifference; such a person is called truly dispassionate. Freedom from craving is known as detachment from qualities; by detachment alone, both attainments and obstacles are to be renounced. All obstacles, even those reaching up to the world of Brahma, should be abandoned. Having restrained everything, one should renounce all; then the Great Lord becomes pleased. When the Lord is pleased, pure liberation arises through supreme detachment. Or, for the sake of grace or divine play, the sage may choose to remain. He who acts without restraint also finds happiness in this way; sometimes departing from earth, he plays in the sky with splendor. At times, he utters the Vedas, revealing their subtle meanings in summary; sometimes, inspired by their meaning, he composes verses. At other times, he creates prose passages—thousands of compositions—and even attains knowledge of the cries of groups of animals and birds. From Brahma down to the immobile beings, all become clear to him, as if holding an amalaki fruit in the palm of his hand. What need is there to say more, when there are thousands of such knowledges? O best of sages, in that great sage, pure and steady knowledge arises by practice alone. The knower of yoga sees all forms of light, all things, countless divine images, and thousands of celestial vehicles. He beholds Brahma, Vishnu, Indra, Yama, Agni, Varuna, and others, as well as planets, stars, and thousands of worlds. Established in meditation, he perceives those dwelling in the lower regions; by the lamp of self-knowledge and unwavering steadiness, he sees them all. With the vessel of his being filled with the nectar of grace, having destroyed all darkness, he perceives the Lord within his own self. By the Lord’s grace, virtue, sovereignty, knowledge, detachment, and liberation arise; there is no need for further inquiry here. Even in tens of thousands of years, the full extent of these wonders cannot be described. O best of sages, one must remain steadfast in the Pāśupata yoga. O best of the twice-born, among the virtuous, self-controlled, those learned in dharma, the good, the teachers, and those whose nature is Shiva—among the compassionate, the ascetics, the renunciants, the dispassionate, the wise, and those who have mastered themselves—among those who are generous, self-controlled, truthful, free from greed, united with yoga, and learned in the Vedas and sacred traditions—Maheshvara is pleased with those whose actions are not opposed to the Vedic and traditional codes. Thus, the word of Brahma is established, and in the end, these attain the highest state. Such a one attains union with Brahma. Therefore, the virtuous declare that those who possess the tenfold qualities and the eightfold means in their pursuits—who neither become angry nor delighted, who have mastered themselves—are remembered thus, both in common and special attainments. Because Brahmins, Kshatriyas, and Vaishyas are united, they are called twice-born; one established in the duties of caste and stage of life brings happiness such as heaven. He who knows dharma through knowledge of Vedic and traditional law is called a knower of dharma; through attainment of learning, the virtuous student is devoted to the teacher. Such, O sage, is the glorious path and the supreme attainment described by the ancient tradition.