O best of sages, hear now of the wondrous merits and sacred rites that lead souls ever closer to Shiva, the Lord of gods. Once, by the mere chance of entering a doorway beside Shiva’s holy waters and passing away there, a soul attained the exalted status of a leader among Shiva’s Ganas. Such is the sanctity of places touched by the Lord. Know, too, the supreme blessing of beholding Shiva in the form of the linga. Whoever, at dawn, gazes upon this form of the Lord, rises to a state above all others. When one beholds Mahadeva at midday, the fruit of sacrifice is gained; and in the evening, having thus gathered the fruits of all sacrifices, the soul is liberated. The Lord’s grace is boundless. Even if one is burdened by mental, verbal, or bodily sins—by grave transgressions, or by lesser faults—there is hope. At the crossing of sacred paths, a simple vision of Lord Ishana in the linga form washes away a month’s worth of sin and grants a place in Shiva’s own abode. On the days of the solstice, during the waxing or waning fortnight, whether the sun journeys north or south, and at the equinox, those who worship with devotion attain the supreme state. If, pure in conduct, one circumambulates the temple three times, following both the left and right paths with gentle steps, at every step the merit equals that of the great horse sacrifice. Moreover, one who continually praises Shiva, the Supreme Lord, with heartfelt words, surely reaches Shiva’s abode. What more can be said of such fortune? There are also sacred acts of devotion. By preparing a pure space—smearing the ground with fragrant cow dung and water, and marking it with powders made from pearls, sapphires, rubies, crystals, emeralds, gold, silver, or even simple colored powders—one creates a blessed field for worship. Drawing a lotus, ten hands across, with a pericarp near Mahadeva, and invoking him endowed with nine, five, six, or eight powers, the devotee honors the supreme giver of actions. Worship is further deepened by drawing eight spokes for Ishana, ten for the ten directions, and another ten on the outer rim, then offering salutations. Such devotion yields the fruit of giving land. Even a poor person, by drawing a lotus with rice flour or the like, gains all the merit described—there is no doubt. Likewise, by drawing a circle with twelve spokes, one attains the highest state. Using jewel powders and similar substances, and marking twelve forms, one places the Sun at the center of the mandala and worships him. Whether or not the planets are depicted around him, supreme union with the Sun is attained. Even with modest means, one may create a six-angled figure as desired. In this sacred space, the Goddess—the source of all creation, the very form of Brahman—is placed in the center. To her right is the quality of Sattva, to her left Rajas, and before her Tamas. In the center is Ambikā, and on the right, the five elements and their subtle forms. On the north, one worships the five organs of action and the five organs of knowledge. Thus is the six-angled figure worshipped. Furthermore, the self, the inner self, the pair, the intellect, the ego, and the great principle are all honored. By such worship, one attains the fruit of all sacrifices. Thus, the natural mandala has been described. Now, O best of Brahmins, listen to the means for fulfilling all desires. Drawing a mandala the size of a cowhide, smeared with cow dung and made perfectly square, and sprinkling it with water, the knower of mantras begins the rite. The mandala is adorned with canopies and lovely umbrellas, with bubbles, crescents, and golden aśvattha leaves. Around it are white, blossomed lotuses, red and blue water-lilies, pearl garlands at the canopy’s edge, and fluttering white banners. There are white clay vessels, smooth full pitchers, garlands of fruits and fresh leaves, vaijayantī garlands, and fine cloths. Fifty rows of lamps and five kinds of incense fill the space with light and fragrance. An excellent lotus of fifty petals is drawn with colored or white powders, measuring one hand across. At its heart, Bhava, the Lord of gods, is placed with the goddess; on the petals, the sacred letters and the Rudras are arrayed, beginning from the east. All the letters, from the holy praṇava to ‘namaḥ,’ are worshipped in order with fragrance, flowers, and other offerings. At this holy site, fifty Brahmins are to be fed, each receiving a rosary, sacred thread, earrings, and water pot, as well as a seat, staff, turban, and cloth—gifts for the sake of Śaṃbhu, god of gods. After the great oblation, a black pair of cows is offered, and finally the powdered mandala itself is presented to Shiva. All sacrificial materials are offered to Shiva, and the wise recite Om and other sacred syllables, proceeding through each letter in order. Whoever, with devotion, draws the supreme mandala in its entirety, attains the fruit I now declare. Having studied the Vedas with all their branches according to rule, and performed sacrifices such as Jyotishtoma in due order, one produces sons through rites like Vishvajit, then enters the forest-dweller stage with wife and sacred fire. Having performed all rites, such as Chandrayana, and relinquished all actions, one should diligently study Brahmavidya and attain true knowledge. With knowledge, the yogi perceives that which is to be known and attains whatever he desires. All these fruits are gained by beholding the mandala of syllables. Such is the greatness of these sacred acts, O twice-born, and the boundless grace of the Lord.