Listen now to the sacred story, as revealed in the scripture, of the yogi’s path and the supreme knowledge imparted by the Lord. The true seeker, intent on liberation, lives free from possessions, steadfast in celibacy, unwavering in his vows. Content with little, pure in thought and deed, he devotes himself always to self-study. With a mind disciplined by meditation—its inner light tinged with the red glow of awakening, kindled through the grace and contact of a worthy teacher—the aspirant’s awareness blossoms. Without this connection, O best of the twice-born, the mind cannot be truly established, and the meditator does not awaken. Such a yogi is never proud. He does not let his gaze wander, nor does he seek out smells or sounds; his senses are withdrawn, and he is absorbed in the Self alone. He does not perceive touch, for he has attained perfect equanimity. On the earthly plane, he is Brahma; within the water element, he is Hari himself. In the element of fire, he is known as Kalarudra; in air, he is Maheshvara; in ether, he is directly Shiva. Thus, in contemplation, the yogi recognizes these forms in order. On earth, the god is remembered as Sharva; in water, as Bhava; in fire, as Rudra; in wind, as Ugra, each established in their respective elements. In the etheric space, he is Bhima, present within the solar orb; in the lunar disc, he is Ishana, remembered as Mahadeva. Among men, the god Paśupati is manifest in eight forms. All that is hard within the body is celebrated as the earth element; all that is fluid is the water element; that which is colored is fire; that which moves is air; and what is hollow, O best of the twice-born, is ether. The element called ether is both space and knowledge, arising from sound and born of the sky. Similarly, knowledge called touch arises from air. Form belongs to fire, taste to water, and smell to earth. One should meditate on the sun accordingly. In the right and left eyes is Soma, the lunar essence; in the heart dwells the all-pervading deity. From the knees arises the earth element; from the navel, the circle of water. Up to the throat is the domain of fire, O best of the twice-born; from the forehead onward is the air element; from the beginning of the forehead to the tip of the hair is called ether. Beyond this, above the sky, is Brahma known as Hamsa, the Supreme Swan. The ether situated in the middle of the sky should be remembered as primary. The individual soul is not nature itself, nor is it the quality of goodness, passion, or darkness; it is not the great principle, ego, subtle elements, or the senses. In the highest truth, the elements such as space and the rest are not the soul; for the soul pervades and remains in all—it is the Immutable. It is by this command that the sun rises, the wind blows, the moon and fire shine, and water flows. The earth supports all, space provides room for all—by its will, all is extended. Therefore, O twice-born, contemplate thus. All this is governed by that alone; knowing that Śarva is of all forms, one should remember the source of all. For those scorched by the poison of worldly existence, the remedy is the nectar of knowledge and meditation—there is no other way, O best of the twice-born. Knowledge arises directly from dharma; from knowledge comes detachment; from detachment arises supreme knowledge, which reveals the highest reality. For one endowed with knowledge and detachment, yoga is accomplished, and through the accomplishment of yoga, liberation is attained by one established in goodness—not otherwise. The wondrous, imperishable state, hidden by darkness and ignorance—taking refuge in the power of goodness, one should worship Śiva, O twice-born. He who is established in goodness, devoted to the Lord, intent on worship, steadfast in dharma, always energetic and collected—who endures all dualities, is steadfast, delights in the welfare of all beings, is straightforward, composed, and gentle—who is humble, wise, peaceful, free from rivalry, always desiring liberation, a knower of dharma, and marked by the characteristics of the true self—such a one attains the goal. Freed from the three debts, enjoying merit from previous births, having become a twice-born joined with old age, and with faith, step by step, from the teacher—or otherwise, having served without pretense, after attaining the world of heaven and enjoying pleasures in due order—having reached the land of Bhārata, he becomes a knower of Brahman; by association, gaining knowledge, he becomes a knower of yoga. This is the sequence for one filled with impurity to attain knowledge, O best of twice-born; therefore, by this path, with attachment abandoned and firm resolve, he is freed from the deadly poison of worldly existence. Thus, in brief, the imperishable has been declared. Here, only the greatness of knowledge is auspicious by its connection; thus, the Pāśupata yoga has been taught by the Lord. O foremost of sages, what has been spoken by Śiva should not be given to just anyone; it is to be given only to a yogin who is ever devoted to ash and truly dear. Whoever recites or even hears this teaching, which brings an end to worldly existence, attains union with Brahman—of this, there should be no doubt. Having heard this, the wise ones—Kumāra and the others—approached the wielder of the bow, bowed in awe before the gracious Supreme Lord, and spoke: “O Great Lord, if you sport in such ways with this goddess, the daughter of Himavat, through various enjoyments, how are we to speak of this here?” Thus addressed, the Lord, blue-throated and bearing the bow, laughed. Gazing at Ambikā and the twice-born who stood after bowing, he spoke: “Bondage and liberation here are not at all according to my will for embodied beings. The soul is bound by ignorance; the individual is the experiencer, and the Supreme is the enjoyer—this is the distinction. Bound by māyā, the soul is joined to actions; knowledge, meditation, bondage, and liberation do not truly belong to the Self, O twice-born. When one knows me in this way, even then it is not so in every respect. This is the knowledge—indeed, I am the one to be known—this is the wisdom, the Veda, and the tradition.” Thus ends the sacred teaching, as revealed by the Lord, a path of knowledge, meditation, and devotion leading to liberation and union with the Supreme.