Listen, O wise ones, to the sacred instructions on worshipping Mahadeva with devotion and care. Just as one may use precious substances—emeralds, gold, silver, or powders colored by such gems—so too can one employ humble, ordinary powders, free of wealth, to honor the Lord. With these, a blessed lotus is to be drawn, ten handspans across, its pericarp carefully marked near the presence of Mahadeva. Upon this lotus, the devotee invokes Mahadeva, the Lord endowed with nine powers, or with five, six, or eight, for he is the supreme giver of actions. The worship continues: eight invocations for Ishana, ten for the ten spokes of the lotus, and again ten for the outer edges. With deep reverence, having worshipped and bowed, offerings are made to the Lord of gods. Whoever thus offers worship to Mahadeva gains the merit of gifting land, the highest of donations. Even one of little means, who draws a lotus with rice flour or the like, attains all the merit previously described—there is no doubt of this. Likewise, by drawing a circle with twelve spokes, the devotee reaches the highest state. With jewel powders and other auspicious substances, and with the twelve forms, one should establish the Sun at the center of the mandala and worship him there. Whether the planets are placed around him or not, one who thus honors the Sun attains supreme union with him. Even with simple means, a six-angled figure may be arranged as desired. In the central region of this sacred design, the Goddess—the very source of creation and form of Brahman—is to be placed. On her right is the form of Sattva, on her left the quality of Rajas. In front, Tamas takes its place, and in the very center, the Goddess Ambikā. To the right are the five gross elements and the five subtle elements. On the northern side, the devotee should properly worship the five organs of action and the five organs of knowledge, thus fulfilling the worship within the six-angled figure. The self, the inner self, the pair (perhaps mind and intellect), the intellect, the ego, and the great principle (mahat) are also to be honored. By such worship, one attains the fruit of all sacrifices. Thus, the natural mandala has been described. Now, O best of Brahmins, hear the means for the fulfillment of all desires. A mandala, as large as a cowhide, is to be drawn with cow dung, shaped square according to rule, and sprinkled with water. The knower of mantras should then proceed. This sacred space is to be adorned with canopies and charming umbrellas, with bubbles, half-moons, and golden aśvattha leaves. White, fully blossomed lotuses, red and blue water-lilies, garlands of pearls at the canopy’s edge, and hanging white banners complete the decoration. White clay vessels, smooth full pitchers, garlands of fruits and fresh leaves, vaijayantī garlands, and cloths are to be placed. Fifty rows of lamps and five kinds of incense are arranged, and an excellent lotus with fifty petals is to be drawn. Using powders of various colors, or simple white powders, the lotus is made according to rule, measuring one hand in width. In its pericarp is placed the god Bhava, Lord of the gods, together with the goddess. Upon the petals, the sacred letters are set, along with the Rudras, beginning from the east. O virtuous ones, all the letters—from the sacred praṇava to the concluding ‘namaḥ’—should be worshipped in order, with fragrance, flowers, and other offerings. At this place, fifty Brāhmaṇas are to be fed according to proper rite, each receiving a rosary, sacred thread, earrings, and a water pot. They are also to be given a seat, staff, turban, and cloth, all in honor of Śaṃbhu, the god of gods. When the great oblation has been offered, along with a black pair of cows, the devotee should present the powdered mandala to the god of gods. All the materials used in the sacrifice are to be offered to Shiva, and the wise should recite Om and other sacred syllables, proceeding sequentially through each letter. Whoever draws the supreme mandala in this manner, with devotion, attains the fruit now briefly declared: Having properly studied the Vedas and their branches, and performed sacrifices such as Jyotishtoma in the prescribed order, and having produced sons through rites like Vishvajit, one enters the forest-dweller stage with wife and sacred fire. Having performed all rites such as Chandrayana and relinquished actions, the twice-born should diligently study Brahmavidya and attain knowledge. Through such knowledge, perceiving the knowable, the yogi attains whatever he desires; all these fruits are gained by beholding the mandala of syllables. If anyone, O best of twice-born, after smearing the area in front of the shrine—be it to the north, south, or rear—decorates a quadrangular space with powders and worships with flowers, rice, and other offerings, all sins are washed away. Whoever, with devotion, smears the sanctum on all sides with sandalwood, camphor, and fragrant substances, scatters fragrant flowers, and offers four kinds of incense, praying to Lord Ishana, attains the world of Shiva. There, enjoying great pleasures for hundreds of millions of aeons, the devotee fills Shiva’s temple with the fragrance and flowers of his own body. Afterwards, he attains the realm of the Gandharvas, is worshipped by them, and then returns to this world, where he becomes a mighty king. For Mahadeva, the primordial god, is the cause of creation, maintenance, and dissolution. He is the lord of worlds, the all-pervading Sharva, eternal Sadashiva. The nectar of Shiva-Brahman is the supreme means to liberation. Therefore, one should always worship the Lord, manifest and unmanifest, eternal and inconceivable. When preparing the field of Shiva, the smearing should be done with water purified by cloth—otherwise, success is not to be expected. Such water becomes pure when filtered through cloth and collected; frothy water, O sage, should especially not be used. Thus is the sacred worship of Mahadeva, the path to merit, pleasure, and liberation, revealed in all its detail and glory.