The perception of the cycle of existence reveals itself in many ways: in the shifting qualities of the mind, in the acts of cutting, striking, binding, and the transformations that mark the endless turnings of birth and death. Within this vast play, there is a power that brings peace to all beings and grants victory even over death itself. This is known as the supreme creative power of Prajapati, which arises from the sense of individual self, or ego. It is by this power that the world is brought forth without any external cause—by its grace, the world is sustained, dissolved, governed, and set into motion. The distinctness and uniqueness of this manifest creation, and the agency that drives the cycle of existence, are all expressions of the supreme power of Brahma. Thus, the essence has been revealed: the principal Vaiṣṇava state, whose qualities are known only to Brahma. Others cannot comprehend them. Similarly, the supreme Śaiva power exists, yet even Viṣṇu does not fully understand it. Who, indeed, can grasp the pure and countless qualities that make up the nature of Śiva? After emergence into this world, many attainments and obstacles arise. These must be restrained with great effort, through the highest detachment. Understanding that neither the objects of the senses nor the dangers of the world possess true greatness, one should abandon all with equanimity. Such a person is known as truly dispassionate. Freedom from craving is recognized as detachment from qualities, and only through such detachment can both attainments and obstacles be renounced. All obstacles, even those reaching up to the world of Brahma, should be abandoned. When everything is restrained and renounced, the Great Lord is pleased. When the Lord is pleased, pure liberation arises for the one who possesses supreme detachment. Or, by the Lord’s grace or for the sake of divine play, the sage may remain in the world. Even one who acts without restraint may find happiness in this way; sometimes, leaving the earth behind, he plays with splendor in the sky. At times, he recites the Vedas, expressing their subtle meanings in brief or in verse. Sometimes he composes prose passages—thousands of compositions—and even attains knowledge of the cries of animals and birds. From Brahma down to the immobile plants, all becomes clear to him, as if he held an amalaki fruit in his hand. What more needs to be said, when there are thousands of such knowledges? O best of sages, in that great soul, pure and steady knowledge arises by practice alone. The knower of yoga perceives all forms of light, all things, countless divine images, and thousands of celestial vehicles. He sees Brahma, Vishnu, Indra, Yama, Agni, Varuna, and the rest, along with the planets, stars, and thousands of worlds. Established in meditation, he perceives those dwelling in the lower regions as well, by the lamp of self-knowledge and unwavering steadiness. With his being filled by the nectar of grace, having destroyed all darkness, he beholds the Lord within himself. By the Lord’s grace, virtue, sovereignty, knowledge, detachment, and liberation arise. There is no need for further inquiry. Even in tens of thousands of years, the full extent of this cannot be described. O best of sages, one must remain steadfast in the Pāśupata yoga. O best of the twice-born, among those who are virtuous, self-controlled, learned in dharma, good, teachers, and those whose nature is like Shiva—among the compassionate, the ascetics, the renunciants, the dispassionate, the wise, and those who have mastered themselves—among the generous, the self-restrained, the truthful, those free from greed, united with yoga, and learned in the Vedas and sacred traditions—Maheshvara is pleased with those whose actions do not oppose the Vedic and traditional codes. Thus, the word of Brahma is established, and in the end, such ones attain the highest state. Union with Brahma is attained by these, and so the virtuous declare that those who possess the tenfold qualities and the eightfold means in their conduct—who neither become angry nor excessively delighted, who have mastered themselves—are remembered thus, whether regarding common or special possessions. Because Brahmins, Kshatriyas, and Vaishyas are united in their disciplines, they are called twice-born. For those established in the duties of their caste and stage of life, happiness such as heaven is achieved. One who knows dharma through knowledge of Vedic and traditional law is called a knower of dharma. Through learning, the devoted student honors the teacher. The householder is called virtuous by accomplishing his duties; the forest-dweller is remembered as virtuous by his austerities; the ascetic striving for self-restraint is known as virtuous through his yoga. Thus, by fulfilling the duties of each stage of life, the virtuous are remembered. The householder, the student, the forest-dweller, and the ascetic—all these are the grounds where both dharma and adharma are spoken of, for these two are rooted in action. Skillful action is known as dharma, and unskillful as adharma; for sustaining the world, the great word ‘dharma’ is proclaimed. When there is no sustaining power or greatness, it is called adharma. Here, teachers instruct that dharma is the means to attain what is desired, while adharma, which leads to undesired results, is also explained by teachers. The elders are neither greedy nor fickle; they possess self-control and are free from deceit. Such teachers are called upright, disciplined, and honest, for they themselves practice what they teach and establish others in right conduct. Because he gathers the meanings of the scriptures, one is called a teacher. What is heard is known as śrauta, and what is remembered is called smārta. Sacrifice based on the Vedas is called śrauta; smārta is based on caste and stage of life. One who, when asked, does not conceal the appropriate meaning, but speaks as it is seen, recites the truth here in the Lingam. Likewise, celibacy, silence, and fasting are upheld as sacred practices.