All the assembled sages, their hearts overflowing with joy and their minds now free from every doubt, gazed in wonder at the Lord of the Wind. With deep reverence, they bowed before him, honoring his wisdom and presence. Yet, although he had dispelled their uncertainties, the Wind—perceiving that the sages had not yet attained unshakable knowledge—spoke again, wishing to guide them further. He explained, “Knowledge is of two kinds: indirect and direct. Indirect knowledge, learned through reasoning and instruction, is changeable and uncertain; only direct knowledge, born from superior practice, is truly firm and abiding.” He continued, “It is not enough to hear or reason about liberation; one must experience it directly. Therefore, having understood that mere indirect knowledge cannot grant liberation, you must strive with all your effort for the highest practice, which alone leads to direct realization.” Hearing these profound words, the sages respectfully asked, “O Maruta, what is that supreme practice by which direct realization and liberation are attained? Please reveal to us its means today.” The Wind replied, “The supreme Dharma is the Shaiva path, known as the highest practice. In this path, direct realization is achieved, and Shiva himself bestows liberation. This supreme Dharma is understood as fivefold, progressing through five stages: action, austerity, recitation, meditation, and knowledge—each one surpassing the previous. By following these steps, along with their higher forms, the supreme Dharma is fulfilled. Where both indirect and direct knowledge come together, there, liberation is attained.” He further explained, “Both supreme and non-supreme Dharmas are prescribed by scripture, and for understanding the meaning of ‘Dharma,’ scripture alone is our authority. The supreme Dharma, which culminates in yoga, is found at the head of scripture, while the non-supreme Dharma arises from its lower sections. The highest Dharma is reserved for those souls who are eligible, while the common Dharma is accessible to all. Yet, the supreme Dharma also serves as the means for the other, and is properly supported by Dharma texts and their various limbs.” The Wind continued, “The Shaiva supreme Dharma, this highest practice, is in some measure supported by the Itihasas and Puranas. It is perfected by the Shaiva Agamas and their extensive auxiliaries, and is properly established by the rites and eligibility they prescribe. The Shaiva Agama itself is of two kinds: scriptural and non-scriptural, both refined. The scriptural is composed of the very essence of scripture, while the other stands independently. The independent Agama is first tenfold, then becomes eighteenfold, known by names such as Kamika and others, and is called Siddhanta. The one based on the essence of scripture is vast, extending to a hundred crores, where the supreme Pashupata vow and knowledge are taught.” He told them, “Throughout the ages, this knowledge is transmitted by those who embody the yoga teacher, and is propagated by Shiva himself, descending here and there. In summary, its four principal expounders are the great sages: Ruru, Dadhichi, Agastya, and the illustrious Upamanyu. These are the Pashupata teachers, the promulgators of these teachings, whose lineages of gurus number in the hundreds and thousands.” “In these teachings,” the Wind continued, “the supreme Dharma is described as conduct and the like in four forms. Among these, the Pashupata yoga leads to the direct realization of Shiva. Therefore, the highest practice is considered to be the Pashupata yoga. Now I will explain the means that is joined with Brahman.” “Yoga, consisting of eight names, was established by Shiva himself. Through that yoga, Shaiva wisdom arises swiftly. By means of this wisdom, one quickly attains the highest, steady knowledge. Shiva is pleased with the one whose knowledge is firmly established. By his grace, the supreme yoga is that by which one directly perceives Shiva; through this direct perception, one is freed from the causes of worldly bondage. Thus liberated, one becomes equal to Shiva. This means, spoken by Brahma, is declared distinctly.” The Wind then revealed the principal names: “Shiva, Maheshvara, Rudra, Vishnu, and Pitamaha—the supreme physician of worldly existence, the all-knower, and the Supreme Self—these are the chief names of the Lord. This eightfold set of names is the primary indicator of Shiva. The first five, beginning with Shantyatita, should be known in sequence. The designations of Sadashiva and the others arise from association with five limiting adjuncts; when these adjuncts cease, each name withdraws accordingly. Only that state which is beyond all adjuncts is eternal; those possessing states are non-eternal. When these states are cut off, the soul is liberated.” He explained further, “When another transformation occurs, the attainment of that state is described; the first five names are alternative appellations of the Self. The other three names, due to their connection with material causes and threefold limiting adjuncts, continue to refer to Shiva alone. Because he is eternally pure, without prior impurity and by his very nature, he is called Shiva. Or, as the sole possessor of all auspicious qualities without exception, the Lord is called Shiva by the wise who speak of his true nature.” Turning to the principles of existence, the Wind said, “Of the twenty-three principles, Prakriti is considered supreme; beyond Prakriti, the twenty-fifth, Purusha, is higher still. That which is called the sound at the beginning of the Veda, by virtue of the relation of word and meaning, is established at the end of the Veda as the sole true object to be known. The Supreme Lord is the one who is beyond that which is merged in Prakriti, since the activity of both Prakriti and Purusha depends on him.” He clarified, “This imperishable principle, composed of the three gunas, is to be understood as Prakriti, which is Maya; the Supreme Lord is the wielder of Maya. The infinite one who agitates Maya, in union with the Supreme Lord, is called the self of time, the supreme self, and so forth—both gross and subtle.” Thus, with warmth and clarity, the Wind guided the sages from wonder to deeper understanding, revealing the supreme path and the true nature of Shiva, the Lord beyond all, who grants liberation to those who seek him with steadfast knowledge and practice.