In the ancient wisdom of the scriptures, it is taught that the senses, the mind, and what is known as ego—all these, in their subtle activity, are composed of the five elements. Alongside them are thought, intellect, and perception, which is all-pervading and established in the self. This union is threefold, existing only in the subtle realm, and the eightfold division too is found only in the subtle. The form and regulation of this subtle activity, as spoken by the Blessed Lord, is revered among all beings in the three worlds. Beginning with the powers such as aṇimā—the ability to become minute—the unmanifest is established everywhere, though it is said to be difficult to attain among all beings in the three worlds. Yet, for the yogis, these powers become attainable. The first power is the ability to leap and move freely in the world, and this is always its form. The second stage is swiftness, honored by all beings in the three worlds for its greatness. The third yoga is called greatness, known as the ability to go wherever one wishes among all beings. The yogi enjoys objects at will, unobstructed anywhere, and pleasure or pain arise for all beings in the three worlds. He becomes the lord everywhere, the knower of yoga by distinction; all beings in the three worlds, both moving and unmoving, are subject to him. By his will, forms come into being or do not; wherever desire is fulfilled at will, among moving and unmoving beings in the three worlds. Sound, touch, taste, smell, form, and mind arise according to his wish, or do not, as he desires. He is not born, nor does he die; he is not cut, nor split; he is not burned, nor deluded; he is not dissolved, nor stained. He is not diminished, nor does he decay; he is never afflicted; he is not made, nor transformed everywhere in that way. He is without smell, taste, or form; without touch, devoid of sound; without color, without tone, and sometimes without any characteristic. He enjoys objects, yet is not bound by them. Being subtler than the subtle, he is supreme; because of this subtlety, he is liberating. Because he is all-pervading and leads to liberation, he 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 unobstructed sovereignty, one attains the highest yoga. From this state, one proceeds to liberation, to that subtle, supreme state. Thus, O best of sages, the Pāśupata yoga is to be known. It yields 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. Having experienced actions born of passion or darkness, one is released there itself; likewise, one who has performed virtuous deeds enjoys the fruit in heaven. From that place, the best is again reborn as a human; from there, one attains the supreme bliss of Brahman, the eternal and highest Brahman. Indeed, one should serve Brahman alone, for Brahman is the highest happiness; the effort of great sacrifices is truly for this purpose. Yet again, one falls under the power of death; therefore, liberation is the highest happiness. Or, being joined with meditation, devoted to the truth of Brahman, he cannot be shaken even by hundreds of aeons. Having seen the divine Puruṣa, called Viśva, facing all directions—with the universe as his feet, head, and neck, the Lord of the universe, of universal form, with universal fragrance and garland, clothed in the universe—he moves the earth with cows, and birds do not generate again in this way. Thus is the ancient sage, the ruler, subtler than the subtle, greater than the great. He is to be seen by yoga, not by the eye. The sense-transcending Puruṣa, golden-hued, without mark, qualityless, conscious, eternal, always, all-pervading, the essence of all. Without hands, feet, belly, sides, or tongue, he is beyond the senses, extremely subtle, and one alone. He knows all, but is not known by all; he is called the foremost, the great Puruṣa. Yogis perceive Prakṛti, insentient, all-pervading, subtle, the source of creation, joined to all beings. That one has hands and feet everywhere, faces, heads, and mouths everywhere; with ears everywhere in the world, pervading all, he abides. United with yoga, the wise one knows the Lord, eternal, everywhere, the Puruṣa of all beings, and is not deluded. He who meditates on the self of all beings, the great self, the imperishable supreme self, the all-self, the supreme Brahman, does not become deluded. Just as the wind, though present in all forms, is difficult to grasp and dwells within the body, so too is the person called 'puruṣa'—subtle and hard to comprehend. If, however, one departs with residual karma remaining, then, united with semen and blood, one enters the womb of Brahma. Indeed, from the union of man and woman, the lord is born; then, in due time, what is called the 'kalala' or embryonic mass arises. In time, the kalala becomes a bubble, just as a lump of clay is shaped by the turning of a wheel. When shaped by the hands, it takes the form of a sphere; thus, endowed with inner energies and filled by the vital wind, it develops. If I leave the womb, I will seek refuge in the great Lord. Until the Vaiṣṇava wind touches the newborn, one should contemplate worshipping Mahādeva.