In the sacred tradition, there arose the revered teachers of the Pāśupata path, known as the promulgators of the sacred collections. Their lineages of gurus spread far and wide, numbering in the hundreds and thousands. Within their teachings, the supreme Dharma is revealed, described in four forms of conduct and discipline. Among these, the Pāśupata yoga stands foremost, for through its practice, one comes to directly realize Shiva. Thus, the highest practice is regarded as Pāśupata yoga, and among its methods, the one united with Brahman is now set forth. This yoga, established by Shiva himself, is known by eight sacred names. Through this path, the wisdom of Shiva swiftly dawns in the heart of the seeker. With the arising of such wisdom, the aspirant quickly attains the highest, unwavering knowledge. Shiva is pleased with those whose knowledge is firm and steadfast. By Shiva’s grace, the supreme yoga is that which grants direct perception of Shiva himself. Through this vision, one is freed from the very cause of worldly existence. Freed thus, the soul becomes liberated, and in liberation, attains equality with Shiva. This path, once spoken by Brahmā, is now distinctly declared. The principal names of the Supreme are these: Shiva, Maheśvara, Rudra, Viṣṇu, and Pitāmaha—the supreme physician of worldly existence, the all-knower, and the Supreme Self. This eightfold set of names is the chief indicator of Shiva. The first five, beginning with Śāntyatīta, are to be known in proper order. The names such as Sadāśiva and others arise from association with five limiting adjuncts, and when these adjuncts fall away, so too do the names withdraw. That state alone—free from all adjuncts—is eternal; any state that possesses such adjuncts is considered non-eternal. When these are severed, those who bore them are liberated. When another transformation occurs, the attainment of that state is described, and the first five names are said to be alternative appellations of the Self. The remaining three names, due to their connection with material causes and the threefold limiting adjuncts, continue always to refer to Shiva alone. Because he is eternally pure, lacking any prior impurity and by his very nature, he is called Shiva. Or, as the sole possessor of all auspicious qualities without exception, the wise know the Lord as Shiva, who is described as such by those who speak truly of his nature. Among the twenty-three principles, Prakṛti is regarded as supreme. Beyond Prakṛti, the twenty-fifth, Puruṣa, is held to be higher still. That which is called "sound" at the beginning of the Veda—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 same Supreme Lord. He is beyond that which is merged in Prakṛti, for the activity of both Prakṛti and Puruṣa depends upon him. Or, know this imperishable principle, composed of the three guṇas; Prakṛti is Māyā, and the Supreme Lord is the wielder of Māyā. The infinite one who stirs Māyā, in union with the Supreme Lord, is called the self of time, the supreme self, and so on, both in gross and subtle forms. He who removes suffering, or is its cause, or brings it forth, is known as Rudra by the wise; Shiva is the supreme cause. From the highest principle to the elements, in all bodies and forms, Shiva pervades and abides tirelessly; thus, he is Rudra, present everywhere. Shiva is the father of the world and of all embodied beings; by this fatherhood, he is also declared the grandfather of all. Just as a physician knows the cause of disease and removes it with remedies, so too does Shiva, by mastery over enjoyment, act for the good of beings. He is the eternal lord of saṃsāra, the remover of it from its root; those who know all principles call him the physician of saṃsāra. For the attainment of knowledge of the ten meanings, even while the senses are present, he knows all states—gross and subtle, past, present, and future—completely. The atomic souls, by contrast, do not know, for they are covered by impurity through māyā; even when all things are unreal, and though they are the causes of all knowledge, these souls remain ignorant. Sadāśiva, however, knows whatever exists as it truly is, effortlessly; thus, he is called omniscient. Shiva, the supreme self, is the soul of all, always united with the highest qualities; because there is no higher self beyond him, he alone is the supreme self. Having received this eightfold name through the grace of the teacher, one should cut the knot of the powers beginning with cessation, using the five names starting from Shiva. According to one’s own order, one should gradually sever and purify according to the qualities, whether these qualities are extracted, unobstructed, or otherwise. The seeker should cut through the heart, throat, palate, brow center, and crown, wrapping the eightfold form, and lead the self upward through the central channel. Having led the moon situated at the twelve-finger point above into Shiva’s radiance, one should dissolve speech and, as prescribed, merge it. When the body has been sprinkled with the nectar shower of Shakti, one should again bring down one’s own self—the form of the immortal self—into the heart. Beyond the moon at the twelve-finger point, in the white lotus, one should behold Mahādeva, Śankara, who is ever affectionate to his devotees. One should meditate on the god Ardhanārīśvara, pure, with a sweet form, shining like clear crystal, serene, and radiant with cool light. Having meditated upon the god in the mind, with a tranquil heart, one should worship him with the eightfold name of Shiva, offering flowers of devotion. After worship, having again controlled the breath, the devotee should properly establish the mind and recite the eightfold Shaiva name. After offering eight oblations in the navel, and then the complete offering with reverence, one should make the final worship with eight flowers. Finally, one should dedicate oneself with water from the ladle; having done so, after a long time, the seeker attains the auspicious Pāśupata knowledge.