Listen now to the revered lineage of disciples, the noble followers of the great Lord. Among them were Sārasvata, Megha, Meghavāha, Suvāhaka, Kapila, Āsuri, Pañcaśikha, and Bāṣkala. Alongside these were Parāśara, Garga, Bhārgava, Aṅgirā, Balabandhu, Nirāmitra, Ketuśṛṅga, and Tapodhana. There were also Lambodara, Lamba, Lambātmā, Lambakeśaka, Sarvajña, Samabuddhi, and Sādhyasiddhi. Further, Sudhāmā, Kaśyapa, Vasiṣṭha, Virajā, Atri, Ugra, the foremost Guruśreṣṭha, Śravana, and Śraviṣṭaka were among them. In this illustrious assembly were Kuṇi, Kuṇibāhu, Kuśarīra, Kunetraka, Kāśyapa, Uśanā, Cyavana, and Bṛhaspati. Utathya, Vāmadeva, Mahākāla, Mahānila, Vācaḥśravā, Suvīra, Śyāvaka, and Yatīśvara also belonged to this sacred group. Hiraṇyanābha, Kauśalya, Lokākṣi, Kuthumi, Sumantu, Jaimini, Kubandha, and Kuśakandhara joined their ranks. Plakṣa, Dārbhāyaṇi, Ketumān, Gautama, Bhallavī, Madhupiṅga, and Śvetaketu were present as well. The company was further graced by Uśija, Bṛhadaśva, Devala, Kavi, Śālihotra, Suveṣa, Yuvanāśva, and Śaradvasu. Among the learned were Akṣapāda, Kaṇāda, Ulūka, Vatsa, Kulika, Garga, Mitraka, and Ruṣya. In total, these disciples of the great Lord, teachers of yoga in their own right, numbered one hundred and twelve. All these accomplished ones were Pāśupatas, their bodies adorned with sacred ash, deeply learned in the essence of all scriptures, and thoroughly versed in the Vedas and their branches. Each was devoted to the hermitage of Shiva, their hearts dedicated to the knowledge of Shiva, free from all attachment, with minds absorbed solely in him. Steadfast in enduring life’s dualities, they were courageous, ever intent on the welfare of all beings, upright, gentle, self-composed, and masters of anger and the senses. They wore garlands of Rudrākṣa beads, their foreheads marked with the three sacred lines; some bore topknots, others matted hair, some were shaven, and some kept their hair unbound. Sustained mainly on fruits and roots, devoted to breath-control, they were filled with Shiva’s spirit, wholly absorbed in meditation upon him. Having uprooted the poisonous sprouts of worldly existence, they were intent only on journeying toward the supreme city of Shiva. Whoever recognizes these as teachers and always worships Shiva, surely attains union with Shiva—of this, there can be no doubt. O Lord, master of all yogis, leader of the hosts, chief among sages, radiant as the six-faced Karttikeya, treasure-house of all knowledge, and most revered teacher—your descent to earth is mostly to sever the bonds of men, O Supreme Lord, dwelling in the city of great sages. For truly, in this world, who other than you—whether god or demon—could know the supreme state, the essence of Shiva? Having drunk the nectar of Shiva’s knowledge that flowed directly from your lips, O wielder of the bow, my mind remains unsated. Resting in the lap of the Lord, creator and sustainer of all worlds—O Lord, what indeed did the supreme Lady ask her husband? You have asked rightly, O Krishna; I shall tell you truly, for you are devoted to Shiva, disciplined, and blessed with an auspicious mind. Upon the splendid Mandara, the best of mountains, in a lovely cave, the great Lord entered into divine meditation together with the goddess. At that time, the goddess’s dear companion, smiling and auspicious, brought forth fully blossomed, exceedingly charming flowers. The Lord of gods, seating the goddess on his lap, adorned her with those flowers and sat, exceedingly delighted. Then, the goddesses of the inner chambers, adorned with divine ornaments, and the intimate leaders of the hosts, approached the great Lady of all worlds. With fly-whisks in hand, the goddesses served the Lord and Lady—he who is the perfect husband and the great Lord of all worlds. Delightful stories and events were recounted for the enjoyment of the Great Lord and Lady, and for the protection of those people in the world who have sought refuge in Shiva. Observing the auspicious moment, the great Lady of all worlds questioned her husband, the great Lord of all worlds: “By what means is the great god made accessible to mortals of dull understanding, who lack self-knowledge and have not realized the true nature of the self?” The Lord replied: “Not by action, nor by austerity, nor by recitation, nor by postures and the like, nor by knowledge, nor by any other means am I made accessible—without faith. If there is faith in me in a person, for whatever reason, then I become accessible, touchable, visible, worshipped, and approachable in speech. Therefore, let faith in me be cultivated by one who wishes to draw me near; faith is the cause of upholding one’s own duty here among those with social order. One who lives according to the duty of their own class and stage of life—only that person has faith in me, not anyone else. All the duties established by tradition for those in the stages of life were formerly taught by Brahma, in accordance with my command. That ancestral duty, accompanied by many rituals and acts of charity, does not yield excessive fruit, but is attended by hardship; by that great duty, one attains faith, which is very difficult to obtain. Those who belong to the social orders and take refuge in me alone, for them, the paths to virtue, desire, wealth, and liberation are attained with ease. The conduct of the social orders and stages of life was further established by me, but only for my own devotees among those who follow the social order.