Having established the presence of the divine within, and turning the mind to perceive his all-pervading nature, one comes to know that within this being dwell one hundred and eight worlds. This supreme one bears many names and forms: he is Kapāla, Aja, Buddha, Vajradeha, Pramardana, Vibhūti, Avyaya, Śāstā, Pinākī, and the Lord of the gods. He is Agni, Rudra, Hutāśī, Piṅgala, Khādaka, Hara, Jvalana, Dahana, Babhrū, Bhasmāntaka, and Kṣapāntaka—each name a facet of his fiery, transformative essence. He is the remover of Yama’s death, the creator and the ordainer, the one who delights in action, Kāla himself, embodying both Dharma and Adharma, the one who unites and separates all things. He is Nairṛta, Māraṇa, Hantā, Fierce-eyed and Terrifying, Urdhvāṃśaka, Virūpākṣa, and he whose fangs are smoky-red. He is Bala and Atibala, Pāśahasta, Mahābala, Śveta, Jayabhadra, Long-armed, and the Ender of Waters. As Vaḍavāsya and Bhīma, he is counted among the ten Vāruṇas—swift, light, wind-speed, subtle, sharp, and again Kṣapāntaka. He is Pañcāntaka, Pañcaśikha, Kapardī, the Cloud-rider, and Jaṭāmukuṭa-bearer, adorned with many jewels. He is the Lord of treasures, beautiful and fortunate, gentle-bodied, bestower of grace, radiant, prosperous, the form-assumer, and ten others besides. He is Vidyādhara, the Bearer of knowledge, All-knower, Knower of the Vedas, of motherly conduct, tawny-eyed, Protector of beings, and fond of offerings. He is the Giver of all knowledge, the Remover of happiness and sorrow—ten in all—Infinite, Protector, steadfast, and Lord of the netherworld. He is Vṛṣa, Vṛṣadhara, Powerful, the Devourer, facing all directions, and Lohita; these ten Rudras are established among serpents. He is Śambhu, Vibhū, Chief of the Gaṇas, Three-eyed, honored by the gods, dissolution, sport, gain, seeker, and discerning. He is the Eater, Illusion, Time, Fire, Rudra, Hāṭaka, Kūṣmāṇḍa, Truth, Brahmā, and the seventh is Viṣṇu. These eight Rudras, including Rudra himself, are established within the vessel of the body; one should remember their names, as well as those of the worlds they pervade. He is Bhava, Udbhava, All-being, Giver of happiness to all beings, the Maker of omnipresence, and worshipped by Brahmā, Viṣṇu, and Rudra. He is praised as ancient, as Oṃ, as Witness, as Ender of Rudras, as Moth, as Sound, as Subtle, as Śiva, Sarva, Giver of all, Maker of omnipresence, and Maker of Brahmā, Viṣṇu, and Rudra. Salutations to Śiva, repeated again and again. These, the twenty-eight feet, pervade the sky, hidden in the mind, instant in the heart, and three-eyed; this is known as the eight-syllabled mantra. The seed-form is the syllable ‘ma’, the channels are called Iḍā and Piṅgalā; the vital airs are prāṇa and apāna, and the senses of smell and touch. Among the five qualities, scent is the sense-object, and the earth element is depicted as a yellow square marked with a thunderbolt. Its expanse is said to be a hundred crores of yojanas, and within it, fourteen wombs are to be understood. The first womb is that of all gods, including Manu and others. Beasts, birds, quadrupeds, and reptiles make up fourfold divisions. The fifth is for all immobile beings; the sixth womb is non-human: Piśāca, Rākṣasa, Yakṣa, Gandharva, and Indra’s. The eighth is called gentle, lord of life, and Brahma’s; these eight belong to the domain of the earth element. Dissolution takes place in primal nature and intellect; enjoyment, Brahma, and cause are present, as are all waking states and worlds. One contemplates the contained cessation, and directs it with the mantra: “Om hām hrūm hām, for the cessation of the threads, hūm phaṭ; then om hām hām, for the cessation of the threads, svāhā.” With the elephant-goad gesture, one draws in with inhalation: “Om hrūm hrām hrūm, for the cessation of the threads, hūm phaṭ.” With the gesture of dissolution, taking from the lower place with retention: “Om om hram hām, for the cessation of the threads, namaḥ.” With the gesture of emergence, placing in retention with exhalation: “Om hām, for the cessation of the threads, namaḥ.” One offers arghya, purifies, and with svāhā, offers three oblations for presence and three for satisfaction: “Om hām brahmaṇo namaḥ,” invoking Brahma, worshipping, and satisfying with svāhā. Thus, in this domain, the seeker is initiated for liberation. With favor, the rite should be explained, and then the goddess of protection, Vāgīśvarī, invoked in the heart. She is sixfold in form: will, knowledge, and action, all united in one cause. One worships and satisfies the goddess in this manner. Vāgīśvarī is the cause of agitation in all wombs; with the heart-cup and the seed-syllable, ending with hūm phaṭ, her presence is invoked. At her touch, strike at the heart; the skilled one enters the rite, and the disciple’s consciousness in the heart becomes like a spark of fire. Situated in cessation, bound by fetters, one divides with the eldest as prescribed: “Om hām hūm haḥ hūm phaṭ; om haṃ svāhā,” using the inhalation and the elephant-goad gesture. Drawing in with one’s own mantra, one takes and unites within oneself: “Om hām hrūm hām, homage to the self.” The union of the parents and consciousness is visualized with exhalation. Through the sequence of renouncing the domains of Brahma and others, one is led to the abode of Śiva; for the purpose of conception, all wombs are taken simultaneously. The consciousness is cast into the womb of Vāgīśvarī with the left-hand emergence gesture: “Om hām hām hām, homage to the self.” Worship is performed likewise, and satisfaction offered in five ways. For all other wombs, purification of the body is performed in the heart; here, there is no rite for producing a male, for even a female body may arise. One may perform the parting of the hair or other divine limbs, as for a body; birth is performed with the head, avoiding all embodied beings. In the same way, their domain is contemplated with the Śiva-syllable; enjoyment with the armor-mantra, and with the weapon, in the form of the sense-object. One contemplates the form of delusion, its indistinguishability, and the state of dissolution; by Śiva, the purification of the streams and discernment of principles is performed in the heart. Five sets of five offerings are made in order, beginning with conception, to remove the bonds of impurity, action, and the like, caused by illusion. Having thus purified with the heart, a hundred oblations are offered; by restraining the power of impurity, separation from the bonds is achieved. With the mantra ending in ‘svāhā’ as the weapon, five sets of five oblations are offered; for the bond ending with illusion, the weapon-mantra is recited seven times. Thus, through these sacred acts and contemplations, the seeker is guided on the path of liberation, purified, protected, and united with the supreme Śiva, lord of all worlds within and without.