Listen now to the teachings as expounded in the sacred Skanda Purāṇa. The ultimate cause of all things, the source of creation and dissolution, is said to belong to Rudra; this is known as the desired, supreme state. Within primordial matter, this principle is considered insentient, lacking consciousness of its own. Yet, the wise, discerning the essential difference in purpose between matter and spirit, recognize that this principle cannot be simply enumerated among the tattvas, or fundamental realities. Thus, the true nature of this principle, along with the enumeration of all the elements of existence, has been clearly explained. Devotion rooted in the path of Sāṃkhya is regarded by the wise as a spiritual pursuit, leading one toward liberation. There are others, too, who practice breath-control and meditation, ever restraining their senses. Such a seeker contemplates, within the lotus of his heart, the One who is five-faced and three-eyed, resplendent, white, and auspicious, with ten arms. In his hands, he holds the gestures of granting boons and fearlessness, embodying grace and power. One who is truly devoted to Rudra is known as a devotee of Rudra, and this path was established by Rudra himself, in the presence of Brahmā and all the other gods. Such devotees are free from possessiveness, ego, attachment, and greed. Through their threefold actions—thought, word, and deed—they grant fearlessness to all beings. Among these are Brāhmaṇas who dwell in sacred places, performing various sacrifices with devotion. They surely attain the exceedingly rare and imperishable union with Brahman. Renouncing the cycle of rebirth, they remain steadfast in the ordinance of Maheśvara, Lord Shiva. Some, embracing the life of a householder, faithfully perform the six daily duties prescribed for Brāhmaṇas. These, too, receive great reward and are freed from all suffering. By divine union with sovereignty, such a person enjoys mastery over his own possessions, surrounded by thousands of women, dwelling wherever he pleases, coming and going as he wills. He becomes the most desirable among men, supreme among all castes, and is blessed with wealth. He is learned in dharma, devoted to Rudra, and accomplished in every branch of knowledge. He studies the Vedas, lives by alms, and has conquered his senses. When, at the appointed time, he departs this life—having enjoyed all pleasures in abundance—he becomes a member of Rudra’s own retinue, the Guhyakas, honored above all. He attains equality with these divine beings, endowed with sovereignty like theirs, and is revered among gods, demons, and mortals alike. For thousands of millions of years, and hundreds of millions more, he rules with splendor. When his time in that state comes to an end, he takes up the life of celibacy, dwelling in the hermitage within the sacred Mahākāla forest. When he dies there, a divine chariot, radiant as the sun, carries him upward. He reaches Rudra’s own realm and delights in the company of the Guhyakas. For thousands of ages he enjoys the flawless world of Rudra, always joyful, honored, and content. He becomes a man whose form is desired by women and who possesses great wealth. Later, he follows the practices of a forest-dweller, abstaining even from forest herbs. He eats simple morsels, crushes stones, or uses a toothless mortar. He wears matted hair, bathes three times daily, lets his hair fall loose, and carries a good staff. His bed is the bare earth, even if it is infested with insects, thorns, and stones. He eats only forest herbs and grants fearlessness to all creatures. Devoted ever to Rudra, he dwells in sacred fields and is a sage in the great forest of Time. O Vyāsa, listen attentively: whoever dwells in this way, hear now what their destiny shall be.