When the Lord is truly pleased, a person attains pure liberation through the highest detachment. Yet, sometimes, out of compassion or simply for the joy of divine play, the sage may choose to remain in the world. Even one who acts without restraint may find happiness in this way; at times, such a one departs from the earth and plays in the sky, shining with splendor. There are moments when this sage recites the Vedas, revealing their subtle meanings in concise form, and other times, he creates verses that capture that essence. Sometimes, he composes prose, producing thousands of works, and even gains knowledge of the cries and calls of various animals and birds. For such a sage, everything—from Brahma down to the smallest immobile being—becomes as clear as an amalaki fruit resting in his palm. What more can be said, when there are thousands of such kinds of knowledge? O best of sages, through persistent practice alone, pure and steady knowledge arises in such a great soul. The knower of yoga perceives all forms of light, sees all things, countless divine images, and thousands of celestial vehicles. He beholds Brahma, Vishnu, Indra, Yama, Agni, Varuna, and others, as well as the planets, stars, and myriad worlds. Firmly established in meditation, he also perceives those who dwell in the lower regions, illuminated by the lamp of self-knowledge and unwavering steadiness. With the vessel of his being filled with the nectar of grace and all darkness dispelled, he beholds the Lord within his very self. By the Lord’s grace, virtue, sovereignty, knowledge, detachment, and liberation arise in him; there is no need for further inquiry. Even if one were to try for tens of thousands of years, the full extent of these attainments could not be described. O best of sages, it is essential to remain steadfast in the Pāśupata yoga. O best of the twice-born, among those who are virtuous, self-controlled, learned in dharma, good-natured, teachers, and those whose very nature is attuned to Shiva—among the compassionate, the ascetics, the renunciants, the dispassionate, the wise, and those who have mastered themselves—among the 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 never opposed to the Vedic and traditional codes. Thus, Brahma’s word is established, and in the end, such people attain the highest state. Union with Brahma is attained by those who possess the tenfold virtues and the eightfold means in their pursuits. Such people are neither swayed by anger nor delight; those who have mastered themselves are remembered thus, whether in regard to common or special possessions. The Brahmins, Kshatriyas, and Vaishyas are called twice-born because they are united; for one established in the duties of their caste and stage of life, happiness such as heaven is attained. One who knows dharma through the Vedic and traditional law is called a knower of dharma; the devoted student is one who, through learning, is dedicated to the teacher. Through fulfillment of duties, the householder is called virtuous; through austerity in the forest, the hermit is remembered as virtuous. The ascetic who strives for self-restraint is known as virtuous through his accomplishment in yoga. Thus, through fulfillment of the duties of each stage of life, the virtuous are remembered. The householder, the student, the forest-dweller, and the ascetic—these four represent the stages of life, and both dharma and adharma are spoken of here, for these two are rooted in action. Skillful action is remembered as dharma, and unskillful action as adharma; the great word ‘dharma’ is proclaimed for the purpose of sustaining the world. When there is a lack of sustaining power and greatness, it is called adharma. Here, teachers explain dharma as the means to attain what is desired, and adharma, which brings undesirable results, is also taught by them. The elders, however, are neither greedy nor fickle; they possess self-control and are free from deceit. Such teachers are called upright, well-disciplined, and honest, for by practicing themselves, they establish others in good conduct. Because he gathers the meanings of the scriptures, he is called a teacher. What is heard is called ‘śrauta’, and what is remembered is ‘smārta’. Sacrifice based on the Vedas is called śrauta; smārta rites are based on caste and stage of life. One who, when asked, does not conceal the appropriate meaning as seen, is a true teacher. As is spoken according to what is seen, so truth is declared here in the Lingam; likewise, celibacy, silence, and fasting are upheld. Nonviolence, complete tranquility, and austerity are also declared. One who acts for the benefit or harm of all beings as for oneself, and who consistently acts in this manner, is remembered for his compassion. Whatever desirable object is obtained in due order by justice should be shared accordingly; gifts should be given according to the recipient’s qualities, and the nature of the giver must also be considered. Thus, giving is described as being of three kinds: inferior, middling, and superior. Out of compassion, sharing with all beings is the middle kind. The duty prescribed by scripture and tradition is the dharma characterized by social class and stage of life. That dharma which is not opposed to the conduct of the virtuous is called good. One who renounces the fruits of action, free from illusion, is said to possess the very nature of Shiva. One who is detached from all attachments and engaged in discipline is called a yogi. But if one, out of fear, remains unattached to sense objects after due reflection, and is not greedy or self-indulgent even when requested from all sides—whether for his own sake or for others—and whose senses do not act falsely, this is indeed the mark of tranquility. Such a one is not disturbed by unpleasant things, nor does he rejoice in what is desired. Withdrawal from delight, pain, and sorrow is called dispassion; renunciation is the abandonment of actions, both performed and unperformed. The giving up of both good and bad actions is called renunciation. In this world of insentient transformation, from the unmanifest to the undifferentiated end, these are the marks of the wise and virtuous, ever devoted to the path.