The Supreme Lord began to speak of the path to ultimate knowledge. He explained that true knowledge arises directly from dharma, the righteous way of living. From knowledge, detachment naturally follows, and from this detachment springs the highest wisdom — a supreme understanding that reveals the highest reality. For one who possesses both knowledge and detachment, the accomplishment of yoga is assured, O best of twice-born. Through the perfection of yoga, liberation is attained, but only by those who are firmly established in goodness; there is no other way. The wondrous, imperishable state — hidden beneath the veils of darkness and ignorance — can be reached by taking refuge in the power of goodness. Thus, O twice-born, one should worship Śiva with devotion. Such a person, established in goodness, devoted to the Lord, intent on worship, steadfast in dharma in every way, always energetic and collected in mind, endures all dualities and remains unwavering. He delights in the welfare of all beings, is straightforward by nature, always composed, and gentle. He is humble, wise, peaceful, free from rivalry, ever desiring liberation, a knower of dharma, and marked by the qualities of the true self. Freed from the three debts, enjoying the merit of previous births, having become a twice-born joined with old age and with faith, step by step, under the guidance of a teacher — or, having served selflessly and attained the heavenly worlds, enjoying pleasures in their due order — he eventually reaches the land of Bhārata, O twice-born, and 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. Therefore, by following this path, abandoning attachment and holding firm resolve, he is freed from the deadly poison of worldly existence, O best of sages. Thus, in brief, the imperishable has been declared. Here, only the greatness of knowledge is auspicious through its connection. Thus, the Pāśupata yoga has been taught to you by the Lord. O foremost of sages, what has been spoken by Śiva should not be given to just anyone; it is to be imparted only to a yogin who is ever devoted to ash and is 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 these words, Kumāra and the other wise ones approached the wielder of the bow, bowed in reverence 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?” The Lord, blue-throated and bearing the bow, laughed. Looking at Ambikā and the twice-born standing after bowing, he spoke: “Bondage and liberation 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 for him 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. 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 is it a modification, upon reflection. Māyā is not a transformation, nor is it manifest or unmanifest. Long ago, my eternal command arose from my mouth, five-faced and most glorious, granting fearlessness to the worlds. Entering that command, contemplating the welfare of the worlds, 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 beheld Bhavānī. And Bhavānī, seeing him, removed the imperishable māyā. The sages, freed from the impurity of māyā, beheld Pārvatī. They became pleased and liberated; therefore, 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. Whether aged or not, a being is liberated by the grace of the Supreme Lord; whether born from an egg, from sprouting, or from moisture, all are freed. By the grace of the God of gods, there is no need for further deliberation. This very Lord of the universe, Śiva, is the cause of both bondage and liberation. The earth, the atmosphere, the heavens, the great realm, the world of progenitors, the realm of ascetics, the world of truth, and hundreds of millions of cosmic eggs — all these, together with the form of the God of gods, the eightfold cosmic coverings, all the seven continents, mountains, and forests, and all the oceans, all the currents of air everywhere, and in all other worlds, both moving and unmoving beings dwell. All are certainly born from Bhava; he alone is their refuge. All is Rudra — salutations to that great-souled Person. The entire universe, all beings, and all that has arisen in many forms — he is Rudra alone. By Rudra’s command, this goddess is established; through her, liberation is attained — she is Ambikā. Thus, the Siddhas who move in the sky, their minds delighted, spoke together, having seen all those beings by the grace of this Ambikā. Then, those sky-dwelling Siddhas, having attained union with the Lord, remain established. At this point, a question arises: “By what yoga, O Sūta, do the virtuous here attain the powers, endowed with qualities such as aṇimā and others? You should now explain all this in detail.