In the beginning, from the throat arose Soma, from the space between the brows emerged the self, and from the crown of the head, the heavens themselves unfolded. Thus, all the worlds—both moving and unmoving—came into being, manifest in their diversity. To truly realize the all-knowing, all-pervading God, one must establish Him through the prescribed methods of knowledge and sacred ritual; by doing so, one attains union with Shiva. The Lord of Sacrifice is fashioned in a wondrous form: three-footed, seven-handed, four-horned, and two-headed. In this aspect, He is revered in the realm of Vishnu. There, the blessed soul enjoys supreme pleasures for a hundred thousand aeons. When that time concludes, he returns to this world, embodying the fulfillment of all sacrifices. Whoever establishes the bull-mounted Lord, adorned with the crescent moon, gains the merit equivalent to performing ten thousand horse sacrifices. Such a devotee travels in a golden aerial chariot, decked with networks of tinkling bells, and reaches the divine city of Shiva, where liberation is attained. Now, let it be told, just as it was heard from the ancient sages, what fruit is gained by establishing the Lord together with Nandi, with Ambā, and surrounded by all the celestial hosts. In radiant chariots as brilliant as the sun, yoked to bulls and crowded with apsarases, the devotee journeys—these vehicles are rare even among gods and demons. Surrounded by dancing troupes of apsarases, resplendent in every way, the devotee arrives at Shiva’s divine city and attains the exalted state of Ganesha. There, he beholds the Lord of gods, the Supreme Master, dancing with the daughter of the mountain—sometimes with a thousand arms, all-knowing, or even with four arms. He sees the Supreme Lord, manifest with the mountain’s daughter by His side, bearing the bull-banner, and surrounded by hosts of beings led by Bhrigu and others. The Lord is ever worshipped by Brahma, Indra, Vishnu, Soma, and surrounded by mothers and sages as well. The fruit of establishing the Lord with devotion is now declared: it equals the rewards of all sacrifices, austerities, gifts, pilgrimages, and worship of the gods combined. Indeed, this fruit is multiplied a hundred million times, and the devotee attains the abode of Shiva, enjoying great pleasures there until the dissolution of all beings. When a new creation arises, such a soul 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—holding a skull, with curling black hair—he attains union with Shiva. The Lord, son of the lord of elephants, together with Ambā, bestower of success, appears dusky-hued, red-eyed, three-eyed, and adorned with the crescent moon. He bears crow’s-wing hair, serpent earrings, a lion’s skin as his upper garment, and deerskin as his clothing. With sharp fangs, holding a mace, raising a skull in hand, he utters “huṃ” and “phaṭ,” making a great noise that resounds in every direction. Wearing a lotus-hide across his arms, holding a conch, he laughs, roars, and drinks the dark ocean. He dances, adorned by groups of spirits and hosts of attendants. Whoever establishes this form with devotion, according to their capacity, surpasses all obstacles and is honored in Shiva’s realm, enjoying pleasures there until the world dissolves. Having attained knowledge through inquiry, one is liberated by the Rudras and beholds the supreme god Ardhanarishvara—four-armed and peerless, with hands granting boons and fearlessness, holding a trident and a lotus, in the form of both woman and man, adorned with all ornaments. Establishing this form with devotion, one is honored in Shiva’s realm, enjoying pleasures and endowed with all the mystical powers beginning with Anima. By gaining knowledge up to the moon and stars, one is liberated. Whoever worships the all-knowing Lakulisha, lord of gods, surrounded by disciples and their disciples, with hands raised in explanation, and establishes this form with devotion, enters Shiva’s realm. There, enjoying abundant pleasures for a hundred ages, the devotee attains union with knowledge and yoga, and is liberated there itself. This is the place desired by all former gods and immortals, for the god marked with sacred mudras and smeared with ashes from the funeral pyre. It is for those who bear the three lines and the garland on their head, and for Brahma, who wears a single sacred thread made from his own hair. The Lord holds a skull in his left hand, the boon of Brahma, and also holds the body of Vishnu, the supreme lord. Whoever establishes this form with devotion is liberated from the ocean of existence. The sacred eight-syllable mantra—“Om namo Nilakanthaya”—bestows this freedom. Whoever recites this mantra even once is freed from sin; with offerings of sandal and other substances, and devotion according to one’s means, the devotee worships the Lord of gods and is honored in Shiva’s realm as Jalandhara-antaka, the god holding the Sudarshana. Establishing Jalandhara, divided in two, with devotion, one attains union with Shiva—there is no need for further deliberation. The god who grants Sudarshana, as previously described, is worshipped by the devotee with the worship of the eyes. Having created and established this form with devotion, the devotee is honored in Shiva’s world, standing behind the lotus feet of Nikumbha. There, placing the left foot firmly, embracing the daughter of the mountain on the left, and resting the elbow on the tip of the trident, with a serpent fashioned into a bracelet of bells, the devotee beholds Andhaka at his side, standing with joined palms. By forming this proper appearance, one attains union with Shiva. Finally, whoever creates the Lord of gods, the destroyer of Tripura, the Lord equipped with bow and arrow, adorned with the crescent moon and Soma, attains the highest merit and the blessed union with Shiva.