The sages gathered, their minds swirling with questions about the nature of suffering, inequality, and the role of Shiva in the world. In their earnest search for understanding, they heard it said: the physician is not the cause of disease, nor is Shiva the cause of worldly existence. Even the apparent inequalities of the world are not faults of Shiva. Suffering, they learned, is inherent in the very nature of beings; it is not Shiva who brings it about. Rather, the innate impurity within living beings causes them to wander through the cycles of worldly existence. This impurity, the true cause of worldly bondage, is itself insentient, much like Māyā. It cannot act on its own, but only in the presence of Shiva. Just as iron is set in motion by the nearness of a magnet, so does this impurity act only when Shiva is near, as the wise have taught. Yet, this constant proximity between Shiva and impurity is unremovable. For this reason, Shiva—the supreme ruler—remains ever unknown to the world. Nothing at all happens in this world without Shiva. Everything is impelled by him, yet he himself is never deluded. His power, which is the very force of command and control, pervades all things, but still, he remains untouched by any taint. He is the Lord, the first and highest ruler; from his lordship flows his command, yet he remains pure. Those who, out of delusion, think otherwise are destroyed by their own lack of understanding, but Shiva, in his greatness, is never tainted. As these truths were revealed, a divine voice resounded from the sky, uttering the words: “Truth, Om, nectar, gentle”—clear and auspicious. The sages, filled with wonder and delight, found all their doubts dispelled. Overwhelmed with reverence, they bowed to the Lord of the wind. Yet, the Wind, seeing that the sages’ knowledge was not yet firm, spoke again. “Knowledge,” he said, “is of two kinds: indirect and direct. Indirect knowledge, gained through reasoning and instruction, is unstable. Only direct knowledge, arising from superior practice, is truly firm. Liberation cannot be attained without direct realization. Therefore, strive diligently for the highest practice, which leads to direct knowledge.” The sages, eager for this supreme knowledge, asked, “What is this highest practice by which liberation is directly realized? Please, O Maruta, tell us of its means.” The answer came: “The supreme Dharma is Shaiva, known as the highest practice, wherein direct realization is attained and Shiva himself grants liberation. This supreme Dharma is fivefold, progressing through five stages: action, austerity, recitation, meditation, and knowledge, each surpassing the last. By these, and their higher forms, the supreme Dharma is perfected. Where both indirect and direct knowledge are present, liberation is granted.” Both supreme and non-supreme Dharmas are prescribed by scripture, for only scripture is the authority on the meaning of Dharma. The supreme Dharma, culminating in yoga, is found at the very head of scripture; the non-supreme Dharma arises below, from the mouth of scripture. The supreme Dharma is for those souls who are eligible, while the other is accessible to all. This highest Dharma also supports the other, and is established in the Dharma texts and their auxiliaries. The Shaiva supreme Dharma, this highest practice, is supported in part by the Itihasas and Puranas, but is perfected by the Shaiva Agamas and their extensive auxiliaries, with their prescribed rites and qualifications. The Shaiva Agama is of two kinds: scriptural and non-scriptural, both refined. The scriptural Agama is composed of the very essence of scripture, while the other is independent. The independent Agamas are first tenfold, then eighteenfold, bearing names such as Kamika and others, and are known as Siddhanta. The Agama composed of the essence of scripture is vast, extending to a hundred crores, teaching the supreme Pashupata vow and knowledge. Across the cycles of ages, this knowledge is transmitted by those who embody the yoga teacher, and is propagated by Shiva himself, descending into the world in various places. Four great sages—Ruru, Dadhichi, Agastya, and the illustrious Upamanyu—are the principal expounders of this tradition. They are known as the Pashupata teachers, the promulgators of the collections, with lineages of gurus numbering in the hundreds and thousands. There, the supreme Dharma is described as conduct and its fourfold forms, among which Pashupata yoga directly realizes Shiva. Thus, the highest practice is regarded as Pāśupata yoga. Among all the means, that which is joined with Brahman is now explained. Yoga, consisting of eight names, was established by Shiva himself; through this yoga, Shaiva wisdom arises swiftly. By wisdom, one quickly attains the highest, steady knowledge. Shiva is pleased with those whose knowledge is firmly established. Through his grace, the supreme yoga is that by which one directly perceives Shiva. Through this direct perception, one is freed from the cause of worldly existence. Then, liberated from bondage, one becomes equal to Shiva. This means, spoken by Brahmā, is declared separately. Shiva, Maheśvara, Rudra, Viṣṇu, and Pitāmaha—the supreme physician of worldly existence, the all-knower, and the Supreme Self—are the principal names. This eightfold set of names is the primary indicator of Shiva; the first five, beginning with Śāntyatīta, should be known in order. The designations of Sadāśiva and the others arise from association with five limiting adjuncts; when these adjuncts cease, each designation withdraws in turn. Thus, the sages were taught the true nature of suffering and liberation, the supreme path of Shaiva Dharma, and the means by which direct realization of Shiva is attained.