Even when the self draws near to Māyā, the power of illusion, it does not stand alone. There is a certain threefold cause at play: in this arrangement, the ordinary self abides below, the inner self dwells in the middle, and above them all shines the Supreme Self, known as Paramātman. In that highest state, Brahmā, Viṣṇu, and Maheśvara reside, along with certain Vasus who have reached the Supreme Self’s condition. Some beings dwell in the state of the inner self, others remain at the level of the ordinary self; the Śaivas have attained a state beyond mere peace, while the Māheśvaras rest in peace, having moved beyond. Within the sphere of knowledge are the Raudras; within the sphere of establishment, the Vaiṣṇavas; and in the sphere of withdrawal dwell the selves, Brahmā, and the progenitors of Brahmā. There are eight principal divine births, which are the highest. Human birth is considered intermediate, while birds and similar beings occupy the lowest status. These, together with other births, comprise fourteen in all. The distinction between higher and lower states is a reflection of the impurity carried by the transmigrating soul—just as the absence of impurity marks the liberated. At first, impurity is unripe, and then it ripens. This impurity, whether unripe or ripe, becomes the cause of transmigration. Among humans, the unripe impurity brings lowness, but as impurity ripens, the soul rises gradually. Souls bound as cattle are of three kinds: some are tainted by one impurity, some by two, and others by three. Of these, those with one impurity are the highest, those with two are intermediate, and those with three are the lowest—each established in their own order. The ones with three impurities are ruled by those with two and one impurity, in sequence. Thus, this distinction based on adjuncts is perceived throughout the universe. Yet, over all these—whether tainted by one, two, or three impurities—Śiva alone presides. Even that which is not of the nature of Śiva is governed by him, as is proper. In this way, the world is ruled by Rudras, even those beings who are not themselves Rudras. From the cosmic egg down to the great earth, countless Rudras and others oversee all realms. From the region up to Māyā and the intermediate spaces, the lords of immortals and other divine beings pervade everything, from the size of a thumb to the furthest reaches. The heavens, which end with Mahāmāyā, are ruled by the lords of worlds such as Vāyu and others; those who dwell at the edge of the unsupported, within the paths, are similarly established. Truly, these are the gods in heaven, in the intermediate space, and on earth. Thus, the gods themselves are honored and praised by the vows of the gods. It is by these three impurities—unripe and ripe—that the disease of transmigration arises in human beings. The only remedy for this affliction is knowledge—there is no other. Śambhu, Śiva, the supreme cause, is the one who prescribes this medicine. Śiva, who is able to liberate beings from bondage without causing suffering, would never inflict suffering. There should be no doubt about this. Indeed, all existence is characterized by suffering. How could suffering ever become non-suffering? For the essential nature of things does not change. Just as a sick person does not recover simply because of the physician or the medicine, but is healed when the physician applies the right remedies, so too does Śiva, by means of his knowledge and remedies, free beings—who are by nature impure and suffering—from their pain. The physician is not the cause of disease, nor is Śiva the cause of worldly existence. Even the apparent inequality among beings is not his fault. Since suffering is inherent in the nature of existence, how could Śiva be its cause? It is the innate impurity of beings that causes them to wander in the world. This impurity, the cause of worldly existence, is insentient, like Māyā. It does not act on its own, except in the presence of Śiva. Just as iron moves only when near a magnet, so too does impurity act only in the presence of Śiva. This proximity, which is the constant cause, cannot be removed. Therefore, Śiva, the ruler, remains ever unknown to the world. Nothing at all happens here without Śiva; he impels everything, yet remains untouched by delusion. His power, which is the nature of command and control, pervades all things, yet he is never tainted. He is the Lord, the first ruler over all; from his rulership comes his command, yet he is not stained by it. Whoever, out of delusion, thinks otherwise is destroyed by poor understanding; yet, because of the greatness of his power, Śiva is never tainted. At that moment, words were heard from the sky: “Truth, Om, nectar, gentle”—these resounded clearly. All the sages, filled with delight, freed from all doubts and filled with wonder, bowed to the Lord of the wind. Yet, even after dispelling their doubts, the Wind, perceiving that these sages had not yet attained firm knowledge, spoke again: “Knowledge is of two kinds: indirect and direct. Indirect knowledge is unstable, while direct knowledge is truly firm. That which is learned through reasoning and instruction is called indirect; but direct knowledge arises from superior practice. Having understood that liberation cannot be attained without direct realization, strive diligently for the accomplishment of the highest practice.” The sages then asked, “What is that highest practice by which liberation is directly realized? Please tell us today of its means, O Maruta.” The Wind replied, “The supreme Dharma is Shaiva, known as the highest practice, wherein direct realization is attained and Shiva himself grants liberation. This practice is fivefold, proceeding through five stages: action, austerity, recitation, meditation, and knowledge, each supreme in turn. By these, along with their higher forms, the supreme Dharma is accomplished. Where both indirect and direct knowledge are found, that alone grants liberation. Both the supreme and the non-supreme Dharmas are prescribed by scripture—for the meaning of the word ‘Dharma,’ scripture alone is our authority.