In reverence and awe, the devotee gazes upon the resplendent form of the Lord, whose brilliance outshines millions of lightning flashes, whose eightfold radiance illuminates all, and who abides in this world as the very soul of Śiva. This divine presence is fierce, glowing like fire, and yet is inseparable from Ambikā, his body half hers. He is the granter of liberation to the white, dark, and red immortals, bestowing freedom beyond the cycles of existence. The devotee bows to the eldest, the Rudra form, to Soma, the giver of boons, the Lord of the three worlds, the three gods, and the utterer of vaṣaṭ. Salutations flow to the one who is the very form of the sky, abiding in its midst, who manifests in eightfold ways across fields and forms, embodying the eight principles of creation. He is established in countless ways: fourfold, then again fourfold, and yet again fourfold, and fivefold, then again fivefold. His body is composed of the five sacred mantras. Again and again, salutations are offered to the one of sixty-four forms, to the letter ‘A’; to the one whose form is the thirty-two principles, to the letter ‘U’. Salutations continue to the one whose nature is sixteenfold, to the letter ‘M’; to the one whose nature is eightfold, and to the half-syllable as the self. The devotee honors Oṃkāra, established in fourfold ways, the lord of the sky, the god, the lord of heaven. Salutations are offered to the Seven Worlds, to the lord of the underworlds and hells, to the eight sacred places and eight forms, and to the one who is higher than the highest. The devotee bows to the one with a thousand heads, a thousandfold presence, endowed with a thousand feet—Śarva, the Supreme Lord. He is the form of the nine essential principles, whose power is the nine and eightfold self, who shines forth in eight ways, and who is the eightfold, eight-formed One. The devotee salutes the sixty-four essential principles of the self, the eightfold nature, surrounded by eight qualities, possessing qualities yet transcending them. Salutations go to the one who abides at the root, dwells in the eternal place, is established in the navel region, and causes resonance in the heart. He is established in the throat, present at the palate’s opening, situated between the eyebrows, and abides in the midst of sound. The devotee bows to the one established in the orb of the moon, who is Śiva, who takes the form of Śiva, who manifests as fire, moon, and sun, and embodies thirty-six energies. He envelops the worlds in three ways, is the self of the sleeping serpent, established in three forms, and whose form is the fire of the threefold sacrificial altar. To Sadāśiva, the peaceful one, the great Lord, wielder of the Pināka bow, all-knowing, refuge, and to Sadyojāta, salutations are offered. The devotee honors Aghora, Vāmadeva, Tatpuruṣa, and repeatedly salutes Īśāna. Salutations go to the thirtyfold radiance, to the one beyond peace, to the Lord of infinity, to the subtle one, to the highest. The devotee bows to the one-eyed, the one Rudra, the three-formed, and to Śrīkaṇṭha, the crested one. He is seated on the endless seat, endless himself, destroyer of the end, pure, vast, and spotless in limb. The Lord is seated on the pure seat, the form of pure meaning and purpose, dwelling in the inner seat of yoga, the yogi and giver of yoga. He dwells ever in the hearts of yogis, like unhulled rice, embodying withdrawal (pratyāhāra), always devoted to withdrawal. He is the support for those devoted to withdrawal, the embodiment of concentration (dhāraṇā), and ever devoted to concentration. He is present before those engaged in the practice of concentration, is meditation itself, the form of meditation, and is attainable through meditation. He is the object of meditation, attainable by meditation, meditation and the meditated-upon; even for those who meditate, he is the most worthy object of meditation. Salutations are offered to the one approached through concentration, the very embodiment of concentration, and who is the objectless state cherished by those devoted to absorption. O Rudra, today you have burned and lifted up all this threefold world; who could wish to praise you, the destroyer of the three cities, and how could I praise you, O Shiva, who are already satisfied? Because of devotion, satisfaction, and your wondrous appearance, even mortals and immortals, O God of gods, these hosts of gods and perfected beings, bow down to you, O Lord of hosts, O Lord of the Gaṇas. O Sovereign, merely by your glance you are able to burn the three cities and the three worlds; with Ambika as your playful army, you burned them in an instant, and then were released from the arrows. A chariot was made, and a great bow, and a shining arrow for the destruction of Tripura; with many efforts by me and the hosts of gods and siddhas, no result was seen for you. The chariot, the charioteer, the best of gods, Hari, and Rudra himself, Indra and the Grandfather—O Lord, you are all of them; how then can I praise you, who cannot be satisfied, except by bowing my head? You have endless feet, endless arms, endless heads, and are the destroyer of ends, O Shiva; you are of infinite forms—how can I satisfy you, who cannot be satisfied, how can I praise one such as you? Salutations again and again to you, who know all, who are Shiva, Rudra, Sharva, and Bhava; to you who are gross, subtle, most exceedingly subtle, knower of subtle meanings, and the creator. Salutation to the creator, the sustainer of all gods and demons, the destroyer of worlds, the ordainer, the leader of gods and lords of demons, the giver, the ruler, and to you who are the master of all scriptures. To you who are known through Vedanta, who are pure, who are always praised by knowers of the Vedas, who are the very essence of the Vedas, to you who are the end, the middle, and the best of middles, O Bhava. To you who are established as without beginning or end, who are not void, who are with form and without form, who are made of the linga, to the linga, to you who are the direct embodiment of the Vedas and their source. To Rudra, who severs heads, to the sacrificial form of my primeval god; O Lord, seeing the destruction of my sacrifice, you struck the earth with the tip of your fingernail. Ah, how wondrous is your activity, O God of gods, Lord of all gods and demons; though you possess a body, together with the gods you accomplish divine deeds, yet your true nature is formless. You are one, gross; one, subtle; one, most exceedingly subtle; with form and without form; one with form, one without form; one visible, one of speech, one Lord, one to be meditated upon—this wondrous reality is yours alone.