Listen, O wise one, to the profound mystery of steadfastness—the very nature of Śiva himself. This is the power of true knowledge, the force behind action, and the essence of will and command. These two forms of knowledge—will and command—are beyond all doubt, and they are not mere products of nature or modifications of it. Upon deep reflection, it becomes clear that māyā is neither a transformation nor something that is manifest or unmanifest. Long ago, the eternal command of Śiva, glorious and five-faced, arose from his mouth, granting fearlessness to all the worlds. Śiva, contemplating the welfare of all beings, entered into that command and pervaded everything in twenty-seven distinct ways. From that moment, the pursuit of liberation began among the wise, and having spoken thus, the Supreme Lord gazed upon Bhavānī. Bhavānī, seeing Śiva, removed the imperishable māyā. Freed from its impurity, the sages beheld Pārvatī and rejoiced, liberated from bondage. Thus, the supreme state was revealed: in the highest sense, there is truly no difference between Umā and Śaṅkara. Assuming this dual form, they remain, inseparable, by the command of the Supreme Lord. When one becomes unattached, it is only by this divine command that liberation comes instantly—not through millions of actions or any sequence, for the Supreme Lord, the cause of all increase, does not require such progression. Liberation, then, is bestowed by grace in a single moment. This promise is unwavering, whether one is in the womb, being born, a child, a youth, aged or not. By the grace of the Supreme Lord, all beings are liberated—no matter their origin: from eggs, from sprouting, from moisture. All are freed by the God of gods, requiring no further deliberation. Śiva, the Lord of the universe, is the cause of both bondage and liberation. All realms—the earth, the atmosphere, the heavens, the great realm, the world of progenitors, the realm of ascetics, the world of truth, and countless cosmic eggs—together with the form of the God of gods, the eightfold cosmic coverings, the seven continents, mountains, forests, oceans, currents of air, and all other worlds, both moving and unmoving beings—are 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 countless forms—he is Rudra alone. By Rudra’s command, the goddess is established. Through her, liberation is attained; she is Ambikā. Thus, the Siddhas who move in the sky, delighted in mind, spoke together, having witnessed all these beings by the grace of Ambikā. Those sky-dwelling Siddhas, having attained union with the Lord, remain established in that state. At this point, the sages inquire of Sūta: “By what yoga do the virtuous attain the powers, endowed with qualities such as aṇimā and others? Please explain this in detail.” Sūta responds: “I shall declare the yoga that is supremely difficult to obtain. At the outset, one should contemplate it in fivefold manner, establishing the eternal in the mind. Arrange the lotus posture, united with the energies of the moon, sun, and fire, endowed with twenty-six powers, and in eight ways. Then, in sixteen ways and again in twelve ways, meditate with the goddess in the center and the god, spouse of Umā. The unborn Lord, with eight powers and eight forms, and with those, the Rudras, who are sixty-fourfold, along with all the energies endowed with eightfold qualities—meditating in succession thus, one attains unsurpassed knowledge. This is the Pāśupata yoga, which bestows liberation and accomplishment; the powers beginning with aṇimā are not attained otherwise, even by millions of actions. Here, the eightfold lordly powers of yogins are described: aṇimā (minuteness), laghimā (lightness), mahimā (greatness), prāpti (attainment), prākāmya (fulfillment of desire), and īśitva (lordship)—mastery everywhere and fulfillment of desires at will. Lordship is threefold: faulty, faultless, and subtle. The faulty is composed of the five elements; subtle activity also involves the five elements, but in a finer way. The senses, mind, intellect, ego, and that which is all-pervading, established in the self and known as perception, are part of this subtle union, which is threefold and occurs only in the subtle. The eightfold division is also established only in the subtle. I will describe its form, as spoken by the Blessed Lord, and how its regulation is regarded among all beings in the three worlds. Beginning with aṇimā and so on, the unmanifest is established everywhere; it is said to be difficult to attain among all beings. Yet, it becomes attainable for those who strive. The first power of yogis is the ability to leap and move in the world—this is always its form. Swiftness among all beings is the second stage, honored in the three worlds for its greatness. Greatness in this world is the third yoga, known as moving wherever one wishes among all beings. The yogi enjoys objects at will, unobstructed anywhere; in the three worlds, pleasure and pain arise for all beings, yet he becomes the lord everywhere, the knower of yoga by distinction. All beings in the three worlds, moving and unmoving, are subject to him. Thus, the mysteries of yoga, liberation, and lordly powers are revealed, all arising from the grace and command of the Supreme Lord, Śiva, and his inseparable consort, Ambikā.