Hear now the profound teaching on the true nature of the Supreme and the path to liberation. That which is eternal is a state beyond all conditions; anything that possesses states is considered impermanent. When these transient states are cut off, those who once bore them are freed, attaining liberation. When a new transformation arises, it is described as the attainment of a new state. The first five names are alternative appellations for the very Self. The remaining three names, however, remain tied to material causes and the threefold limiting adjuncts, yet ultimately refer to Śiva alone. Śiva is eternally pure by his very nature and because he is untouched by any prior impurity. Thus, he is called Śiva. Alternatively, the wise, who speak truly of Śiva’s essence, call him so because he alone possesses all auspicious qualities without exception. Among the twenty-three principles, Prakṛti is deemed supreme; yet, beyond Prakṛti stands the twenty-fifth principle, Puruṣa, who is higher still. What is called “sound” at the beginning of the Veda—by virtue of the connection between word and meaning—is ultimately revealed at the end of the Veda as the one true object to be known. The Supreme Lord is beyond even that which merges into Prakṛti, for both Prakṛti and Puruṣa depend upon him for their activity. This imperishable principle, composed of the three guṇas, is to be understood as Prakṛti, known as Māyā; the Supreme Lord is the wielder of Māyā. The infinite one who stirs Māyā, united with the Supreme Lord, is known as the self of time, the supreme self, and by other names—both gross and subtle. He who removes suffering, or brings it forth, is called Rudra by the wise; yet, it is Shiva who is the supreme cause. From the principle to the elements, within all bodies and forms, Shiva pervades and abides tirelessly; thus, he is called Rudra here and everywhere. Shiva is the father of the world and all embodied beings; by this fatherhood, he is rightly declared the grandfather of all. Just as a physician understands the cause of disease and removes it with remedies, so too does Shiva, by mastery over enjoyment, act for the well-being of all. He is the eternal lord of samsara, the remover of its very root; those who know the principles call him the physician of samsara. For attaining knowledge of the ten meanings, even while the senses remain, Shiva knows all states—gross and subtle, of past, present, and future—perfectly. The atomic souls, veiled by impurity through maya, do not know; even when all things are illusory, the causes of knowledge remain hidden from them. Sadashiva, effortlessly knowing whatever exists as it truly is, is therefore called omniscient. Shiva, the supreme self, is the soul of all, always united with the highest qualities. Because he is free from any higher self, he alone is the supreme self. Having received the eightfold name through the grace of the teacher, one should cut the knot of powers—beginning with cessation—using the five names starting from Shiva. According to one’s own order, one should gradually cut and purify according to the qualities, whether those qualities are extracted, unobstructed, or otherwise. One must cut through the heart, throat, palate, brow center, and crown, enveloping the eightfold form, and lead the self through the central channel. Having led the moon, situated at the twelve-finger point above, into Shiva’s radiance, one should dissolve speech and merge it as prescribed. When the body has been bathed in the nectar-shower of Shakti, one should again bring down the immortal form of one’s own self into the heart. Beyond the moon at the twelve-finger point, in the white lotus, one should behold Mahadeva, Shankara, ever affectionate to his devotees. One should meditate on the god Ardhanarishvara, pure, with a sweet and gentle form, shining like clear crystal, serene, and radiating a cool brilliance. Having meditated on this god with a tranquil mind, one should worship him with the eightfold name of Shiva, offering flowers of devotion. After worship, again restraining the breath, the devotee should properly steady the mind and recite the eightfold Shaiva name. One should offer eight oblations in the navel, and then the full offering with reverence, concluding with the final worship using eight flowers. By dedicating oneself with water from the ladle, and after persevering for a long time, one attains the auspicious knowledge of Pāśupata. Thereby, one obtains its establishment, the highest conduct, and supreme yoga; having attained these, liberation is assured—of this there is no doubt. Hearing this, the sages humbly ask: “O Lord, we wish to know about the supreme Pāśupata vow, which, when undertaken by Brahmā and others, made them all known as Pāśupatas.” The Lord replies: “I shall reveal to you the secret vow of Pāśupata, which destroys all sins, as taught in the Atharvaśiras scripture. The time for this vow is the full moon of Caitra; the place should be one dedicated to Śiva—a field, a garden, or a forest, praised and bearing auspicious marks. There, on the thirteenth day, after bathing well and performing the daily virtuous rites, one should seek permission from one’s teacher, worship him, and bow down. After this special worship, one should dress in white garments, wear a white sacred thread, and adorn oneself with white garlands and ointments. Seated on a seat of darbha grass, holding a fistful of darbha, facing east or north, and having performed the threefold breath-control, one should meditate on the god and goddess, invoking them as prescribed. With the resolve, ‘I undertake this vow,’ one becomes initiated, for as long as the body lasts, or for twelve years. Alternatively, the vow may last for half that time, or half of that again, or for twelve months, or half of that, or half of that again, or for one month. Or it may last for twelve days, six days, half of that, or even just one day—the duration of the vow is thus determined.” Thus is revealed the nature of the Supreme, the path of worship, and the sacred vow through which one draws near to Śiva, the supreme self, and attains liberation.