Eager to understand the profound knowledge of Pashupata and the lordship of Shiva, Krishna—whose actions are pure and untainted—once approached Dhaumya's elder with respectful inquiry. He sought answers to the mysteries of Shiva’s role as the Lord of creatures and the nature of the Pashupata wisdom. The assembled sages, recognizing the supreme eloquence and mastery of Vayu, requested him to reveal all these truths, especially about Shankara’s divine form, for none in the three worlds equaled him in speech. Hearing their earnest request, the great sage Prabhanjana paused and recollected Shiva, the supreme Lord, before beginning his narration. He spoke of a time long past, when Mahesha—Shrikantha himself—had directly imparted the highest Pashupata knowledge to the goddess atop Mandara mountain. This very wisdom, Krishna, the incarnation of Vishnu and the source of the universe, had once sought to learn, questioning the creaturehood of gods and others, and the lordship of Shiva. Prabhanjana explained that as Upamanyu had taught Krishna, so would he briefly declare the essence of this knowledge, urging his listeners to attend with devotion. He recounted how Vishnu, in the form of Krishna, had approached the venerable Upamanyu, who was seated in meditation, and addressed him with utmost reverence: “O revered one, I wish to hear the divine Pashupata knowledge spoken by the god to the goddess, and to learn of his entire glory. How is Pashupati the Lord of creatures? Who are called creatures? By what bonds are they bound and released, and how?” Prompted by Krishna’s questions, the great-souled Upamanyu, after bowing to Shiva and Parvati, began to speak as asked. He revealed that from Brahma, the creator, down to even immobile beings such as grass, all are considered creatures of the god of gods, the wielder of the trident, all subject to the power of worldly existence. Because Shiva holds lordship over them, he is remembered as Pashupati. The Lord binds creatures with bonds such as impurity and illusion, yet he alone is their liberator when worshipped with true devotion. Upamanyu explained the twenty-four principles—maya, karma, and the qualities—which serve as the objects and bonds of life. Maheshvara binds beings, from Brahma to the smallest blade of grass, through these. With these bonds, the Lord compels each to perform their own actions. By Mahesha’s command, nature produces what is proper for each individual: she brings forth intellect, which gives rise to ego; ego produces the senses—ten plus one—and the five subtle elements. All these, even the subtle elements, are produced by Shiva’s great command. The great elements are generated successively, forming the bodies of all embodied beings, from Brahma to the smallest grass. By Shiva’s command, intellect comprehends, ego claims ownership, mind perceives and forms intentions, and the senses—such as hearing—grasp their respective objects like sound, each acting according to its own nature. Each organ performs its own function, nothing else, by Shiva’s command. Sounds and other sensory objects are received, and actions such as speech are carried out. For all, Shambhu’s command is inviolable and supreme, granting opportunity to every being without exception. Space, by the Supreme Lord’s order, pervades all. The world exists within and without, through breath and other distinctions of name. Wind sustains everything by Sharva’s command, carrying offerings for the gods and ancestral oblations. Agni, by the Supreme Lord’s command, performs cooking and other tasks; water, by that order, enacts revival and other functions for all. The earth, by the command of the Lord of the universe, always supports the world, nourishing the gods, destroying demons, and protecting the three worlds. By his command, Indra and all the other gods exercise sovereignty over the waters, with Varuna always ruling them. He binds the guilty with fetters by that very command; the lord of the Yakshas bestows wealth as the master of riches. According to merit, prosperity is granted to beings by the instruction of the Supreme Person, and enduring knowledge is bestowed upon the wise. The wicked are restrained by Shiva’s command; Shesha, by Shiva’s order, supports the earth upon his head. The fierce, dark, and death-bringing form of Hari is created entirely by the command of the Lord. With his own various forms, Vishnu protects and, at the end, destroys; he preserves the universe by the command of the Lord of Time. He creates, trembles, and, with his three bodies, destroys all worlds at the end—Hari acts by that very command. The soul of the universe creates and, being threefold, protects; Time accomplishes everything and destroys all beings. Time preserves the universe by the command of the Lord of Time, sustaining the world with three portions, sending forth rain and other phenomena. In the sky, the sun pours down rain by the command of the God of gods, nourishing plants and delighting all beings. By the order of the moon-crested Lord, the gods drink the moon—Ādityas, Vasus, Rudras, Ashvins, and Maruts as well. Celestial beings, sages, perfected ones, enjoyers, humans, wild animals, cattle, birds, insects, and immobile beings, too—rivers, oceans, mountains, forests, lakes, the Vedas with their limbs, treatises, mantras, hymns, and sacrifices—all exist and function by the supreme command of Shiva, the Lord of all creatures. Thus, the divine Pashupata knowledge reveals the glory and lordship of Shiva, who binds and liberates all beings, orchestrates the workings of nature, and governs the entire universe through his inexorable will.