Thus, the world is governed by countless Rudras and other divine beings, both of Rudra and non-Rudra nature. From the vast cosmic egg down to the great earth, hundreds upon hundreds of Rudras and their companions preside over every realm. The regions extending up to Māyā and the spaces in between are each pervaded, in their own order, by the lords of immortals and others, ranging from the smallest, the size of a thumb, to the farthest limits of existence. The heavens, culminating in Mahāmāyā, are ruled by the lords of worlds such as Vāyu and others. Even those who dwell at the ends of unsupported realms, within the mysterious paths, are similarly established in their stations. These divine rulers are directly the gods of heaven, as well as those who dwell in the intermediate spaces and upon the earth itself. Thus, the gods are honored by the vows and praises of other gods. Yet, within this creation, three impurities—whether unripe or ripe, each distinct—are the cause of the disease of transmigration in mankind. The only remedy for this affliction is knowledge; nothing else can cure it. Śambhu, who is Śiva, the supreme cause, alone prescribes this medicine. Śiva, who possesses the power to liberate beings from bondage without inflicting any suffering, could never be the cause of pain. There should be no doubt about this: all existence is inherently suffering, and suffering cannot simply become non-suffering, for the essential nature of things does not change. Just as a sick person does not become healthy merely because of the physician or the medicine, it is only through the physician’s skillful use of remedies that relief is brought to those afflicted. In the same way, Śiva frees beings—who are by nature impure and suffering—from their distress through his own knowledge and remedies. The physician is not the cause of disease, nor is Śiva the cause of worldly existence. Even the apparent inequality found in the world is not a fault of his. Since suffering is inherent by nature, how could Śiva be its cause? It is the innate impurity of beings that leads them to wander in worldly existence. This impurity, which causes worldly existence, is insentient, like Māyā. It does not act on its own, but only in the presence of Śiva. Just as iron moves only when near a magnet, so too does impurity act solely in the presence of Śiva, as the wise declare. This proximity, the constant cause, cannot be removed; therefore, Śiva, the ruler, remains ever unknown to the world. Nothing occurs here without Śiva; all is impelled by him, yet he remains free from delusion. His power, a force of command that controls all, pervades everything, yet he is not tainted by it. He is the Lord, the first among all rulers; from his authority flows his command, yet he remains untainted. Whoever, through delusion, thinks otherwise is destroyed by their poor understanding; but even so, because of the greatness of his power, Śiva is never tainted. At that moment, words resounded from the sky: “Truth, Om, nectar, gentle”—these were clearly manifest. All the sages, exceedingly delighted and free from doubt, filled with wonder, bowed to the Lord of the wind. Yet, even after dispelling their doubts, the Wind, perceiving that the sages had not attained firm knowledge, spoke further. He explained that knowledge is of two kinds: indirect and direct. Indirect knowledge is considered unstable, while direct knowledge is truly firm. That which is learned through reasoning and instruction is called indirect knowledge; but direct knowledge arises through superior practice. Having firmly understood that liberation is not attained without direct realization, one must strive diligently toward the accomplishment of the highest practice. The sages then asked, “What is that highest practice by which liberation is directly realized? Please speak of its means, O Maruta.” The Wind replied, “The supreme Dharma is Shaiva, known as the highest practice, wherein direct realization is achieved, and Śiva himself grants liberation. It is understood as 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 together, that grants liberation. Both the supreme and the non-supreme Dharmas are prescribed by scripture; for the meaning denoted by the word ‘Dharma,’ scripture alone is our authority. The supreme Dharma, culminating in yoga, is found at the head of scripture; the non-supreme Dharma arises below, from the mouth of scripture. The Dharma considered supreme is due to the eligibility of the soul; the other, being common, is accessible to all. This supreme Dharma also serves as a means for the other Dharma, and is properly supported by Dharma texts and similar sources, complete with its limbs. The Shaiva supreme Dharma, known as the highest practice, is in some measure supported by the Itihasas and Puranas. It is perfected by the Shaiva Agamas, along with their extensive auxiliaries, and is properly supported by the rites and eligibility they prescribe. The Shaiva Agama is of two kinds: scriptural and non-scriptural, both refined. The scriptural is composed of the essence of scripture, while the other is considered independent. The independent Agama is first tenfold, then eighteenfold again, established by names such as Kamika and others, and known as Siddhanta. The one composed of the essence of scripture is vast, extending to a hundred crores, where the supreme Pashupata vow and knowledge are taught. Throughout the cycles of ages, it is transmitted by those who embody the yoga teacher and is propagated by Śiva himself, descending here and there. In summary, its four principal expounders are the great sages: Ruru, Dadhichi, Agastya, and the illustrious Upamanyu.