Whether young or old, every being finds liberation through the grace of the Supreme Lord. It does not matter if a creature is born from an egg, from a sprout, or from moisture; all are ultimately freed by His compassion. By the favor of the God of gods, further questioning becomes unnecessary. This very Lord, Śiva, the sovereign of the universe, is both the cause of bondage and the giver of liberation. All the realms—the earth, the atmosphere, the heavens, the vast regions beyond, the world of the ancestors, the domain of ascetics, the realm of truth, and countless millions of cosmic eggs—are encompassed by Him. Together with the divine form of the God of gods, the eight cosmic coverings, the seven continents, all the mountains and forests, all the oceans, and every current of air, in every world, all beings—whether they move or are still—find their dwelling. Everything is born from Bhava; He is the final refuge of all. Indeed, everything is Rudra. To that great-souled Person, we offer our salutations. The entire universe, all beings, and all that has manifested in myriad forms are nothing but Rudra Himself. By Rudra’s command, the goddess Ambikā is established; through her, liberation is attained. Witnessing this wondrous reality by the grace of Ambikā, the Siddhas who traverse the sky gathered together, their minds filled with delight. Having attained union with the Lord, those sky-dwelling Siddhas remain ever established in that supreme state. Then, the sages asked Sūta, “By what yoga, O Sūta, do the virtuous here attain the extraordinary powers—those like aṇimā and others? Please explain this in detail.” Sūta replied, “I shall declare to you the yoga that is supremely difficult to obtain. In the beginning, one should contemplate it in fivefold manner, fixing the eternal firmly in the mind. Sitting in the lotus posture, united with the energies of the moon, sun, and fire, and endowed with twenty-six powers in eight ways, O best of the twice-born, one should meditate. Then, in sixteen ways, and again in twelve ways, one should meditate with the goddess at the center and the god, the spouse of Umā, beside her. The unborn Lord, possessing eight powers and eight forms, together with the eight Rudras—who themselves become sixty-fourfold—and all the energies endowed with eight qualities, are to be successively meditated upon. By such meditation, one attains unsurpassed knowledge. This, O sages, is the Pāśupata yoga, the path that bestows both liberation and accomplishment. The powers beginning with aṇimā cannot be attained by any other means, not even by millions of actions. Here, the eightfold lordly powers of yogins are described. As I explain them in sequence, listen and understand. These powers are: aṇimā (minuteness), laghimā (lightness), mahimā (greatness), prāpti (attainment), prākāmya (fulfillment of desire), īśitva (lordship), vaśitva (mastery), and the ability to fulfill all wishes at will—this is known in threefold manner. Lordship is that which grants all desires. These powers are found as faulty, faultless, and subtle. The faulty is said to be that which is composed of the five elements. The senses, the mind, and what is called ego constitute the subtle activity, again composed of the five elements. The senses, mind, thought, intellect, ego, and that which is all-pervading, established in the self and known as perception—these are its aspects. Union is threefold and occurs only within the subtle; the eightfold division is also established only in the subtle. I will describe its form as the Blessed Lord has spoken—how its regulation is regarded among all beings in the three worlds. Beginning with aṇimā and so on, the unmanifest is established everywhere; among all beings in the three worlds, it is known to be difficult to attain. Yet, for those who practice, it becomes attainable. The first power of yogis is the ability to leap and move freely in the world—this is always its form. Swiftness among all beings is considered the second stage; in the three worlds, it is honored for its greatness. Greatness is called the third yoga; in all the worlds, it is known as the ability to go wherever one wishes. The yogin enjoys objects at will, unobstructed anywhere; pleasure and pain arise for all beings, but he is untouched. He becomes the lord everywhere, the knower of yoga by distinction; all beings, moving and unmoving, are subject to him. By his will, forms come into being or not; wherever desire arises, it is fulfilled at will among all beings. Sound, touch, taste, smell, form, and even the mind—these arise or do not, according to his wish. He is not born, nor does he die; he is not cut or split; he is not burned, nor does he become deluded; he is not dissolved, nor is he stained. He is not diminished, nor does he decay; he is never afflicted. He is not made, nor is he transformed in any way. He is without smell, taste, or form; without touch, devoid of sound; without color, without tone, and sometimes without any characteristic. He enjoys the objects, yet is not bound by them; being subtler than the subtle, he is supreme. Because of his subtlety, he is liberating. Because he is all-pervading and leads to liberation, this all-pervading one is called the Puruṣa; due to his subtle nature, the Puruṣa abides in supreme sovereignty. Transcending the qualities and in sovereignty, he is called the most subtle everywhere. Attaining sovereignty that is unobstructed, one attains the highest yoga. From there, one proceeds to liberation, to that subtle and supreme state. Thus, O best of sages, the Pāśupata yoga is to be known. It bestows the fruits of heaven and liberation, and is the cause of union with Śiva. Or, if one acts out of passion, having attained knowledge of the path, one performs actions. Thus, the supreme mystery of yoga, the powers, and the means to liberation were revealed by the sages and the Lord, bestowing blessings upon all who seek the path.