The entire world, in all its diversity, emerges from Him alone—manifesting through the interplay of time and the qualities of the self, whether in groups of eight, three, two, or even a single principle. It is by these qualities that actions come to be, joined to nature and all that is; yet when these qualities are absent, even deeds already performed are dissolved and lose their effect. As each action is exhausted, another arises to take its place, following the eternal law. In this way, He alone stands as the origin, the one who brings together the enjoyer and the enjoyment. Beyond the three divisions of time—past, present, and future—He is timeless, the supreme Lord, all-knowing, master of the three qualities, directly Brahman, the highest of the high. To Him we offer our worship: the Lord of creation, the wellspring of both existence and nonexistence, praised by all, the God of gods, honored throughout the world, abiding intimately within our own minds. Because the universe is ever transformed by time and other forces, we worship the Lord of enjoyment, the very abode of the world, who bestows virtue and removes all sin. We recognize Him as the supreme among lords, the great Lord, the highest among deities, the ruler of rulers, the transcendent sovereign of the universe. He has no work to perform, no cause that impels Him; nothing equal or greater exists anywhere in all the worlds. His supreme powers are manifold and innate, as declared by the scriptures—knowledge, strength, and action—by which this entire universe is brought forth. He has no master, no distinguishing mark, no ruler above Him; He is the cause of all causes, the Lord over all other lords. He is not created by another, nor is He born from anywhere; nor are there causes of birth such as impurity or illusion. He alone, hidden within all beings, pervades everywhere as the inner self, the overseer of righteousness. He is the abode of all beings, the witness and pure consciousness, without qualities; the one true master among many inactive or compelled souls. Eternal among eternals, conscious among the conscious, He alone—though Himself without desire—grants the desires of the many. When, through Sāṃkhya and Yoga, one realizes that cause who is the Lord of all worlds and knows that God, the soul is liberated from every bond. He is the creator and knower of the universe, self-born, the knower of all origins, the maker of time, endowed with qualities, the primordial one, the Lord of the field-knower, the master of qualities, and the liberator from bondage. It was He who, in the beginning, created Brahmā and Himself taught the Vedas. Having known that God, through the clarity of my own understanding, I too have realized Him. Longing for liberation from this endless cycle of existence, I seek refuge in Śiva, who is free of fruit, free of action, ever peaceful, faultless, and stainless. He is the supreme bridge to immortality, just as wind leaves only ashes after burning fuel. Even as people may try to wrap the sky in a hide, so too, without knowing Śiva, the end of suffering cannot be attained. By the power of austerity and the grace of the Lord, the great sages attained knowledge that is beyond the stages of life, pure and capable of destroying all sin. This supreme secret of the Vedānta, taught in ancient times, I have received directly from the mouth of Brahmā, by the greatness of my fortune. Yet, this unsurpassed knowledge should not be given to one who is not peaceful, nor to a son of bad conduct, nor ever to an unworthy disciple. Only to one who has supreme devotion to God, and just as much devotion to the teacher as to God, will these deep meanings be revealed. Therefore, hear this summary: Śiva is beyond both nature and soul. At the beginning of creation, He performs all; at dissolution, He withdraws all back into Himself. From time, everything arises, and by time, O blessed one, everything perishes; for nothing anywhere exists independent of time. When the universe—the eternal cycle of transmigration—is contained within Him, by the gestures of creation and dissolution, it revolves like a wheel. Brahmā, Hari, Rudra, and all other gods and demons, having attained the destiny set by Him, cannot go beyond their own origin. He divides beings by past, present, and future, causing creatures to age. Supremely powerful, He acts freely and is exceedingly formidable. But who, truly, is this blessed Time? Over whom does He rule, and who is not under His control? He whose form is measured by the divisions of time—kāṣṭhā, nimeṣa, and so on—is known as Time, the supreme, the radiant power of Maheśvara. That irresistible power of the Lord, which is the very form of command, governs all that moves and does not move, and is the force that controls the universe. Liberation, composed of portions of that Supreme, emerges from the great soul who is Time itself, just as a spark flies forth from a blazing fire. Thus, the universe is subject to the power of Time; it does not govern Time. Time, in turn, is under the control of Śiva, but Śiva is not subject to Time. Because the unimpeded energy of Śiva is established in Time, the boundary of Time is indeed difficult to cross. Who, by any special wisdom, is able to transcend Time? No one can surpass the actions performed by Time. Even those who have conquered and rule the entire earth beneath one umbrella do not cross the limit of Time, just as the oceans do not cross their shores. Those who subdue their senses and conquer the whole world—even they do not conquer Time; rather, Time conquers them. Physicians who know the science of life and have practiced rejuvenating treatments are still unable to defeat death, for Time is insurmountable. A person may think of prosperity, beauty, character, strength, or noble lineage, but Time, by its own power, brings about something else entirely. Thus, the story of the Supreme Lord, who is beyond time, cause, and action, and who alone is the master of all, is revealed for those who seek the highest knowledge and liberation.