If a person, even once, worships the Lord together with Skanda in the proper way, the reward that follows is wondrous, as I have heard and now recount. That devoted soul ascends into radiant aerial chariots, more brilliant than ten million suns, fulfilling every desire. These chariots are filled with the daughters of Rudra, accompanied by joyous song and dance. The yogi, delighting as Śiva himself, enjoys supreme pleasures in these desire-granting chariots until the very dissolution of creation. In this exalted state, he attains the realms of Auma, Kaumāra, Īśāna, Vaiṣṇava, Brahma, and Prajāpati—the great, shining abodes—as well as Janaloka and Mahas. Advancing further, he reaches the realm of Indra, and for ten thousand years, he himself becomes Indra, indulging in divine and splendid joys within the world of Bhuvar. Ascending to the golden heights of Meru, he delights in the abodes of the gods, manifesting a form with one foot, four arms, three eyes, and bearing the mighty trident. In that place, he beholds Hari standing on his left, the four-faced Brahma on his right, and a crore of twenty-eight Rudras, all with resplendent limbs. From his very heart emerges the twenty-fivefold Person, with Prakṛti on the left and Buddhi in the seat of intellect. From ahaṃkāra arises further ahaṃkāra, from which the subtle elements are born, and from the senses, the sense objects. All this is but the divine play of the Supreme Lord. From the soles of the feet springs the earth; from the secret place, water; from the navel, fire; and from the heart, the sun. From the throat comes Soma; from between the brows, the self; and from the crown of the head, the heavens. Thus, all the worlds—moving and unmoving—are manifest, having been created in this wondrous manner. By establishing the all-knowing, all-pervading God through the prescribed knowledge and rituals, one attains union with Shiva. When the Lord of Sacrifice is fashioned as three-footed, seven-handed, four-horned, and two-headed, he is venerated in the realm of Vishnu. There, for a hundred thousand aeons, the devotee enjoys immense pleasures; when the time comes to return to this world, he is reborn as the very embodiment of all sacrificial merit. Whoever establishes the bull-mounted Lord, adorned with the crescent moon, gains the merit of performing ten thousand horse sacrifices. Riding in a golden aerial chariot adorned with tinkling bells, he reaches the divine city of Shiva and finds liberation there. Now, listen to the fruit gained by establishing the Lord together with Nandi, with Ambā, and surrounded by all the hosts: the devotee ascends in chariots radiant as the sun, yoked with bulls and crowded with hosts of apsarases—chariots rare even for gods and demons. Surrounded by dancing troupes of apsarases, resplendent in every way, he enters Shiva’s divine city and attains the state of Ganesha. There, he beholds the Lord of gods, the master, dancing with the daughter of the mountain—sometimes with a thousand arms, all-knowing, sometimes with four arms. He sees the supreme Lord surrounded by hosts of beings led by Bhrigu and others, with the mountain’s daughter by his side, the bull-bannered Lord manifest before him. The supreme Lord is ever worshipped by Brahma, Indra, Vishnu, Soma, and others, and surrounded by the Mothers and sages. The fruit gained by such devoted establishment equals that of all sacrifices, austerities, gifts, pilgrimages, and worship of the gods. Yet, this fruit is multiplied a hundred million times, granting the devotee access to Shiva’s abode, where he enjoys great pleasures until the world dissolves. When a new creation arises, he is born again as a human—naked, four-armed, white, three-eyed, and girdled with serpents. If, with devotion, one establishes the Lord of gods—bearing a skull, with black, curled hair—he attains union with Shiva. The Lord, son of the lord of elephants, is seen together with Ambā, bestower of success, dusky in hue, red-eyed, three-eyed, adorned with the crescent moon. His hair is like a crow’s wing, he wears serpent earrings, a lion’s skin as an upper garment, and deerskin as clothing. He is fierce, with sharp fangs, holding a mace, raising a skull in his hand, uttering “huṃ” and “phaṭ,” making a mighty sound that echoes everywhere. Wearing a lotus-hide with both arms, holding a conch, laughing, roaring, and drinking the dark ocean, he dances, adorned by spirits and hosts of attendants. Establishing this form with devotion, according to one’s capacity, the devotee surpasses all obstacles and is honored in Shiva’s realm, enjoying supreme delights until the dissolution of beings. By attaining knowledge through inquiry, he is liberated by the Rudras, beholding the supreme god Ardhanarishvara—four-armed, peerless, with hands granting boons and fearlessness, holding a trident and lotus, the Lord in the form of both woman and man, adorned with every ornament. Establishing this with devotion, the devotee is honored in Shiva’s realm, enjoying pleasures and endowed with the yogic powers beginning with Anima. Attaining knowledge reaching up to the moon and stars, he is liberated, especially if he worships the all-knowing Lakulisha, the lord of gods. Surrounded by disciples and their disciples, with hands raised in teaching, having established this with devotion, he journeys to Shiva’s realm. There, enjoying abundant pleasures for a hundred ages, he attains union with knowledge and yoga, and is liberated there itself. This is the place sought by gods and immortals of ancient times, for the Lord marked with mudras and smeared with the ashes of the funeral pyre. It is for those who bear the three lines and the garland on their heads, and for Brahma, who wears a single sacred thread made from his own hair. Such is the supreme reward, the glory, and the liberation that comes from devoted worship and establishment of the Lord, as revealed in the sacred tradition.