The wise declare that Rudra is the one who removes suffering or brings it forth, its very cause; Shiva is acknowledged as the supreme cause behind all. From the highest principle down to the elements, within all bodies and throughout creation, Shiva pervades and abides tirelessly—thus, wherever suffering or its cessation is found, he is called Rudra. Shiva is the father of the world and of all those who have taken form; and by virtue of this fatherhood, he is also proclaimed the grandfather of all beings. Just as a skilled physician understands the cause of disease and removes it with the right remedies, so too does Shiva, through mastery over enjoyment, act in the same way for the world. He is the eternal lord of samsara, the cycle of birth and death, and removes it from its very root. Those who know all the cosmic principles call him the great physician of samsara. For the attainment of knowledge of the ten profound meanings, Shiva knows all states—gross and subtle, past, present, and future—completely, even when the senses are present. The atomic souls, however, do not know, for they are veiled by impurity through maya. Even when all things are unreal, and these unreal things are the causes of all knowledge, the souls remain ignorant. Sadashiva, on the other hand, knows whatever exists as it is, effortlessly; therefore, he is 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 above him, he is himself the supreme self. Having received this eightfold name through the teacher’s grace, one should cut the knot of the powers beginning with cessation, employing the five sacred names starting from Shiva. According to one’s own spiritual order, gradually cutting and purifying according to the qualities—whether these qualities are extracted, unobstructed, or otherwise—one proceeds. One must cut through the heart, throat, palate, brow center, and crown, wrapping 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 the speech and then, as prescribed, merge it. When the body has been sprinkled with the nectar shower of Shakti, the immortal self should again be brought down into the heart. Beyond the moon at the twelve-finger point, within the white lotus, one should behold Mahadeva, Shankara, who is ever affectionate to his devotees. One should meditate on the god Ardhanarishvara, pure, with a sweet form, shining like clear crystal, serene, and radiating a cool light. Having meditated upon this god in the mind, with a tranquil mind, one should worship with the eightfold name of Shiva, offering flowers of devotion. After worship, having controlled the breath, the person should properly establish the mind and recite the eightfold Shaiva name. After offering eight oblations in the navel, and then the full offering with reverence, one should make the final worship with eight flowers. One should dedicate oneself by means of water from the ladle; having done so, after a long time, one attains the auspicious Pāśupata knowledge. With this, one obtains its establishment, the highest conduct, and supreme yoga. Having attained these, liberation is certain—there is no doubt. Desiring to know more, the devotees ask: “O Lord, we wish to hear about the supreme Pāśupata vow, which, when performed by Brahmā and others, made them all known as Pāśupatas.” The Lord replies: “I will declare to you the secret—the 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 is one dedicated to Shiva—a field, garden, or forest, praised and bearing auspicious marks. There, on the thirteenth day, after bathing well and performing virtuous daily rites, one should seek permission from one’s teacher, worship him, and bow down. Having performed the 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, following the proper method of their invocation. Having resolved, ‘I undertake this vow,’ one becomes initiated, for as long as the body lasts, or for twelve years. Or, the vow may be taken for half that time, or half again, or for twelve months, or for half that, or half again, or for one month. Or for twelve days, or six days, or half that, or even for one day—the duration of the vow is thus determined. Having established the fire according to the rules, for the purpose of the spotless homa, one should offer oblations with ghee, sticks, and cooked food, in the prescribed order. Filling the vessel again, aiming at the purification of the cosmic principles, one should offer with the root mantra, using those same sticks and other materials. The principles to be purified include the five elements, their subtle forms, and the five organs of action; distinguishing between knowledge and action, the five divisions of action, the seven bodily substances beginning with skin, and the five vital airs; mind, intellect, ego, discernment, the qualities, nature and spirit, attachment, knowledge, the powers, order, and time; maya and pure knowledge, Maheśvara and Sadāśiva, power and the principle of Shiva—these principles are known in succession. By offering oblations with pure mantras, the sacrificer becomes purified; obtaining Shiva’s grace, he indeed becomes wise. Then, taking cow dung, forming it into a lump, consecrating it with mantras, placing it in the fire, and sprinkling it, on that day he should partake of sacrificial food. In the morning of the fourteenth day, having performed all the previously described rites, he should remain fasting for the rest of the prescribed time. In the morning, at the sacred juncture, having performed the homa in this manner, he should carefully collect the Rudra-fire’s ashes. Thus, through these reverent practices, the devotee attains the supreme knowledge and liberation granted by Shiva, the compassionate Lord.