Listen, O wise ones, to the sacred teaching revealed by the Lord. The forms we perceive are said to belong to the element of fire; taste, O Brahmins, arises from water; and what is known as smell is rooted in the earth. Thus, one should meditate upon the sun, understanding these connections. Within our very being, Soma resides in both the right and left eyes, while the all-pervading deity is present in the heart. The earth element is drawn from the knees, and from the navel springs the circle of water. Up to the throat, the body is pervaded by the element of fire, O best of the twice-born; from the forehead onward, air prevails; and from the beginning of the forehead to the tip of the hair, ether is established. Above this, yet higher still, dwells Brahma, known as Hamsa—beyond even the sky. Ether, situated in the midst of the heavens, is to be remembered as the primary element. Yet, the individual soul is neither nature, nor the quality of goodness, nor passion, nor darkness; it is not the great principle, ego, subtle elements, nor the senses. In the highest truth, the elements such as space and the rest are not the soul, for the soul pervades all and remains immutable. By its command, the sun rises, the wind blows in awe, the moon and fire shine, and water flows; all things are moved by its will. The earth supports all, space gives room, and the universe is extended by its decree. Therefore, O twice-born, contemplate thus: all 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. From dharma arises knowledge; from knowledge, detachment; and from detachment, supreme wisdom, which reveals the highest reality. For one endowed with knowledge and detachment, yoga is accomplished; through yoga, liberation is attained by one established in goodness—there is no other way. The wondrous, imperishable state, concealed by darkness and ignorance, is to be sought by taking refuge in the power of goodness. Thus, O twice-born, one should worship Śiva. He who is established in goodness, devoted to Me, intent on My worship, steadfast in dharma, always energetic and collected; who endures all dualities, is steadfast, delights in the welfare of all beings, is straightforward, composed in mind, and gentle; who is humble, wise, peaceful, free from rivalry, ever desiring liberation, a knower of dharma, and marked by the qualities of the true self—such a one, freed from the three debts, enjoying merit from previous births, having become a twice-born joined with old age and faith, receives this wisdom step by step from the teacher. Or, having served without pretense, after attaining heaven and enjoying pleasures in due order, upon reaching the land of Bhārata, he becomes a knower of Brahman; by association, he gains knowledge and becomes a knower of yoga. This is the sequence for one filled with impurity to attain knowledge, O best of twice-born; thus, 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, the greatness of knowledge alone is auspicious, for it is connected to the highest; thus, the Pāśupata yoga has been taught by the Lord. O foremost of sages, what Śiva has spoken should not be given to just anyone; it is to be entrusted 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 is no doubt. Having heard these words, the wise Kumāra and the others approached the Lord who wields the bow. Bowing in reverence before the gracious Supreme Lord, they 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 blue-throated Lord, bearing the bow, laughed gently. Looking upon Ambikā and the twice-born who stood after bowing, he spoke: “Bondage and liberation are not determined by My will for embodied beings. The soul is bound by ignorance; the individual is the experiencer, the Supreme is the enjoyer—such 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 true knowledge: I alone am the one to be known—this is the wisdom, the Veda, and the tradition. “This is steadfastness, My own state, the power of knowledge, and likewise action; so too are will and command—these two knowledges are without doubt. This is not nature, nor a modification; this māyā is not a transformation, nor is it manifest or unmanifest. “Long ago, My eternal command arose from My five-faced mouth, most glorious, granting fearlessness to the worlds. Entering that command, contemplating the welfare of all beings, I, Śiva, pervaded everything in twenty-seven ways through it. From that time onward, O best of twice-born, the pursuit of liberation began.” Having spoken thus, the Supreme Lord gazed upon Bhavānī. And Bhavānī, seeing Him, removed the imperishable māyā. Freed from the impurity of māyā, those sages beheld Pārvatī. Their hearts were filled with joy and liberation; thus, this is the supreme state—there is truly no difference between Umā and Śaṅkara in the highest sense. Assuming this dual form, they remain—of this, there is no doubt. When a wise one is unattached, it is by the command of the Supreme Lord; then, liberation comes instantly—not otherwise, even by millions of actions. The sequence is not intended by the Supreme Lord, who is the cause of all increase. By grace, liberation comes in a moment—this is the promise, without doubt; whether in the womb, being born, a child, or even a youth, liberation is attained by the Lord’s command. Thus, the supreme knowledge and the path of freedom have been revealed.