At the summit of all scripture lies the supreme Dharma, culminating in yoga; beneath it, from the mouth of scripture, arises the non-supreme Dharma. The supreme Dharma is reserved for those souls who are eligible, while the other, being common, is accessible to all. Yet, this supreme Dharma serves as the means for attaining the other Dharma, and is properly supported by Dharma texts and similar sources, complete with all its limbs. Within this tradition, the Shaiva supreme Dharma—known as the highest practice—is to some extent supported by the Itihasas and Puranas. Its full perfection, however, comes through the Shaiva Agamas and their extensive auxiliaries, upheld 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 is considered independent. This independent Agama is first tenfold, then eighteenfold again, established by names such as Kamika and others, and collectively known as Siddhanta. The Agama composed of the essence of scripture is vast, extending to a hundred crores, wherein the supreme Pashupata vow and knowledge are taught. Through the cycles of ages, this knowledge is transmitted by those who embody the yoga teacher, and is propagated by Shiva himself, descending here and there. Summarizing, there are four principal expounders of this tradition: the great sages Ruru, Dadhichi, Agastya, and the illustrious Upamanyu. These are known as the Pashupata teachers, the promulgators of the collections; their lineages of gurus number in the hundreds and thousands. Within their teachings, the supreme Dharma is described as consisting of conduct and similar practices in four forms; among them, the Pashupata yoga is the means that firmly realizes Shiva directly. Thus, the highest practice is considered to be Pashupata yoga; and among these, the means joined with Brahman is now explained. Yoga, consisting of eight names, was established by Shiva; 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. Through Shiva’s grace, the supreme yoga is that by which one directly perceives Shiva; through this direct perception, one is separated from the cause of worldly existence. Then, one becomes liberated from worldly existence, and, being liberated, becomes equal to Shiva. This means, spoken by Brahma, is declared separately. Shiva, Maheshvara, Rudra, Vishnu, and Pitamaha—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 Shantyatita, should be known in sequence. The designations of Sadashiva and the others arise from the association with five limiting adjuncts; when these adjuncts cease, each designation withdraws accordingly. That state alone is eternal; those possessing states are considered non-eternal. When the states are cut off, those possessing them are liberated. When there is another transformation, the attainment of that state is described; the first five names are said to be alternative appellations of the Self. But the other three names, due to their connection with material causes and the threefold limiting adjuncts, continue to refer to Shiva alone. Because of the absence of prior impurity and by his very nature, Shiva is eternally pure; therefore, 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. Of the twenty-three principles, Prakriti is considered supreme; beyond Prakriti, they declare the twenty-fifth, Purusha, to be higher. That which, at the beginning of the Veda, is called the sound by virtue of the relation of word and meaning, and which is established at the end of the Veda as the sole true object to be known, is the Supreme Lord. He is the one who is beyond that which is merged in Prakriti, since the activity of both Prakriti and Purusha depends on him. Or, this imperishable principle, composed of the three gunas, is to be understood; Prakriti is to be known as Maya, and the Supreme Lord as 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. He who removes suffering or is its cause, who brings it forth, is called Rudra by the wise; Shiva is the supreme cause. From the principle to the elements, in bodies and so forth, Shiva pervades and abides tirelessly; thus, he is Rudra here and there. Shiva is the father of the world and of those who have taken form; by virtue of fatherhood, he is declared the grandfather of all. Just as a physician knows the cause of disease and removes it with remedies, so too, by mastery over enjoyment, Shiva acts likewise. He is the eternal lord of samsara, the remover of it from its root; those who know all principles call him the physician of samsara. For the attainment of knowledge of the ten meanings, even when the senses are present, he knows all states—gross and subtle, past, present, and future—completely. The atomic souls do not know, being covered by impurity through maya; even when all things are unreal, which are causes of all knowledge, they remain ignorant. Sadashiva knows whatever exists as it is, effortlessly; therefore, he is called omniscient. Shiva, the supreme self, is the soul of all, always united with these highest qualities; because he is free from any higher self, he is himself the supreme self. Having obtained this eightfold name through the grace of the teacher, one should cut the knot of the powers beginning with cessation, with the five names starting from Shiva.