Hearing those auspicious words, the assembled sages—now freed from their faults—spoke up, eager to learn the full measure of the Blessed One’s power. They recalled how the deeds of the great-souled Upamanyu had been described, especially how he obtained the divine milk through intense austerity granted by the Supreme Lord. They remembered that Upamanyu had been seen by Vāsudeva—by Kṛṣṇa himself, whose actions are ever pure. Following the lead of the foremost sage Dhaumya, Kṛṣṇa then undertook the sacred Pāśupata vow. The sages reflected that they already knew Upamanyu had attained the highest knowledge; now they wondered: how did Kṛṣṇa himself come to possess the supreme Pāśupata knowledge? Vāsudeva, eternal and self-willed, descended into the world, seemingly scorning ordinary human existence. He performed rituals of bodily purification and journeyed to the hermitage of the great sage, intent on performing austerity for the sake of obtaining a son. When he arrived, the sages saw him, and he beheld the sage Upamanyu. There, before him, was Upamanyu: his body covered in sacred ash, his head adorned with the three holy lines, wearing a garland of rudrākṣa beads, and crowned with matted locks. He sat surrounded by his disciple-sages, just as the Veda is encircled by its various scriptures. Radiant and serene, Upamanyu was deeply absorbed in meditation upon Lord Śiva. Upon seeing this venerable sage, Kṛṣṇa was overcome with joy, the hairs of his body standing on end. With great reverence, he bowed low, circumambulated the sage three times, and joyfully praised him, shoulders bent and hands joined in devotion. Merely by beholding Upamanyu, all impurity and the subtle bonds of karma within wise Kṛṣṇa were dispelled. Following the proper rites, Upamanyu purified Kṛṣṇa through austerity, dusted him with sacred ash, and chanted a sequence of powerful mantras, including those invoking Agni. He then initiated Kṛṣṇa into the twelve-month Pāśupata vow directly, and bestowed upon him the highest, most secret knowledge. From that moment, all the divine Pāśupatas—those sages devoted to the vow—gathered around Kṛṣṇa and served him. At the command of his guru, Kṛṣṇa, now endowed with supreme power, performed rigorous austerity aimed at Śaṃbhu, seeking the boon of a son. At the completion of his austerities, the Supreme Lord appeared before him, radiant with transcendent splendor; Śiva arrived, accompanied by Sāṃba and his attendants. For the sake of the boon, Kṛṣṇa, with hands joined in reverence, offered heartfelt praise to Hari, who had manifested in a beautiful form. Absorbed in the company of his attendants, Kṛṣṇa received Sāṃba as his son; pleased by Kṛṣṇa’s austerity, Śiva granted Sāṃba to Viṣṇu. Because Mahādeva gave Sāṃba as his own son, he received the name Sāṃba, son of Jāṃbavatī. Thus, all was told concerning Kṛṣṇa of boundless deeds: how the sage attained supreme knowledge and how Kṛṣṇa gained a son from Śaṃkara. Whoever recites, hears, or causes this sacred account to be heard each day attains the knowledge of Viṣṇu and rejoices eternally with him. The sages then inquired further: What is this Pāśupata knowledge? How is Śiva the Lord of all creatures? How did Dhaumya’s elder, the sage Upamanyu, respond when questioned by Kṛṣṇa, whose actions are ever pure? They turned to Vāyu, the wind-god, saying, “O Vāyu, tell us all about the form of Śaṃkara. There is none to match your eloquence, none who surpasses you in all the three worlds.” Hearing their request, the great sage Prabhanjana recalled Lord Śiva and began to speak: “Long ago, the supreme Pāśupata knowledge was directly taught by Mahesha, known as Shrikantha, on Mount Mandara to the goddess Pārvatī. That very knowledge was later sought by Kṛṣṇa—Viṣṇu himself, the source of the universe. He inquired about the nature of all creatures and the lordship of Śiva. “As Upamanyu once instructed Kṛṣṇa, so I will now briefly recount it. Listen attentively. In former times, Viṣṇu, in the form of Kṛṣṇa, approached Upamanyu as he sat absorbed, and spoke to him respectfully: ‘O revered one, I wish to hear the divine Pāśupata knowledge that the god spoke to the goddess, and to learn of his entire glory. How is Pāśupati the Lord of all creatures? Who are called creatures? By what bonds are they bound and released, and how?’ “Thus prompted, the illustrious sage Upamanyu, after bowing to the god and goddess, spoke as he was asked. ‘From Brahmā down to the immobile beings, all are called creatures of the God of gods, the wielder of the trident—they are all subject to the power of worldly existence. Because of his lordship over them, Śiva is remembered as Pāśupati. By bonds such as impurity and illusion, the Lord binds the creatures. He alone is their liberator, when worshipped with devotion. The twenty-four principles—māyā, karma, and the guṇas—are these. “‘These are the objects, the bonds of life. Maheshvara binds all creatures, from Brahmā down to a blade of grass, with these. Through these bonds, the Lord compels each being to act according to their nature. By Mahesha’s command, nature produces what is proper for each being: she produces intellect, which gives rise to ego; from ego arise the eleven senses—ten plus the mind—and the five subtle elements. “‘By the command of the God of gods, Śiva, bestower of auspiciousness, even the subtle elements are produced by his great will. All the gross elements are generated in succession, forming the bodies of all beings, from Brahmā to the tiniest blade of grass. All these elements are generated by Śiva’s command; intellect comprehends, ego claims ownership, the mind perceives and forms intentions, and the senses such as hearing grasp their respective objects, like sound and so on, each according to its own nature.’” Thus, the sages listened as the supreme knowledge of Pāśupati was revealed, the mystery of bonds and liberation, the lordship of Śiva over all beings, and the manner in which all things arise and act under his command.