In the sacred tradition, there exists a remarkable assembly of disciples belonging to the great Lord, Shiva. They are revered as teachers of yoga, numbering one hundred and twelve in all. These accomplished souls are known as Pāśupatas. Their bodies are smeared with ash, signifying their renunciation and connection to Shiva, and they possess deep knowledge of the true essence of all scriptures. Thoroughly versed in the Vedas and their branches, they stand as pillars of wisdom. All of them are devoted to the hermitage of Shiva, dedicating themselves to the knowledge of the Lord. They are entirely free from attachment, their minds absorbed solely in Shiva. Steadfast in enduring all dualities, these disciples are courageous and intent on the welfare of all beings. Upright and gentle, they are self-composed, having conquered anger and the senses. Adorned with garlands of Rudrākṣa beads and their foreheads marked with three lines, some wear topknots, others have matted hair, some are without matted hair, and some have shaven heads, each reflecting their unique ascetic path. Their sustenance is mostly fruits and roots, and they are devoted to breath-control, imbued with the spirit of Shiva, wholly intent on meditation upon him. Having uprooted the sprouts of the poisonous tree of worldly existence, they are prepared only to proceed toward the supreme city of Shiva. Whoever recognizes these great teachers and worships Shiva accordingly, attains union with Shiva—of this, there is no doubt. Once, a reverent disciple addressed the Lord, acknowledging him as the master of all yogis, leader of the hosts, chief of sages, equal in splendor to the six-faced Karttikeya, treasure-house of all knowledge, and revered teacher. "O Lord," he said, "you have descended to earth mostly to cut the bonds of men, dwelling in the city of great sages. In this world, who other than you—whether god or demon—could know the supreme state and the essence of Shiva?" Having received the nectar of Shiva-knowledge directly from the Lord’s mouth, the disciple confessed that his mind was still unsatisfied, longing for deeper understanding. He asked, "Resting in the lap of the Lord, the creator and sustainer of all worlds, what indeed did the supreme Lady ask her husband?" The Lord replied, "You have asked rightly, O Krishna. I shall tell you truly, for you are devoted to Shiva, disciplined, and of auspicious mind." On the splendid Mandara, the best of mountains, in a lovely cave, the great Lord entered into divine meditation together with the goddess. The goddess’s dear companion, with a smiling face and auspicious appearance, brought forth fully blossomed, exceedingly charming flowers. The Lord of gods, placing 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 their enjoyment, 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. She asked, "By what means is the great god made subject to mortals of dull understanding, who lack the power of self-knowledge and have not realized the true nature of the self?" The Lord answered, "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 subject—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 bring me under control; faith is the cause of upholding one’s own duty among those with social order." He continued, "A person 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." "For those who belong to the social orders and take refuge in me alone, 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. There is no authority for others—this is my firm command; those of the social order who take refuge in me must follow the path prescribed by that command." "Freed from the bonds of impurity and illusion by my grace, attaining my supreme state—which is difficult to return from—they reach the highest likeness to me and attain bliss. Therefore, whether one has obtained or not obtained the social duty prescribed by me, if he is my devotee, relying on me, let him uplift his own self by his own self. Even the mere attempt to obtain it is many millions of times greater; therefore, having received the social duty from my mouth, one should practice it." "My incarnations, O auspicious one, appear under the guise of teachers of yoga, and in every age, noble lineages arise by the thousands. For those who are unfit, lacking understanding, and without devotion, O Lady of the gods, knowledge of the lineage is difficult to obtain; therefore, one should seek it with effort. That is loss, a great defect, that is delusion and blindness and muteness—when one exerts oneself elsewhere, excluded from the path of liberation." "O Lady of the gods, knowledge, action, conduct, and yoga—these four are declared to be the eternal dharma of mine. Knowledge is said to be the understanding of the soul, bondage, and the Lord; action is the ritual purification of the six paths, performed according to rule and dependent on the teacher. Conduct is called the observance of duties prescribed by me for those engaged in the varṇas and āśramas, and for my worship and related dharmas." Thus, the Lord revealed the heart of his teaching, illuminating the path for all who seek union with Shiva, through faith, proper conduct, and devotion.