Listen, O wise one, to the sacred method of worship as revealed in the ancient teaching. On the northern side, one should reverently worship the five organs of action and the five organs of knowledge, thus completing the worship within the six-angled figure. Along with these, one must worship the self, the inner self, the pair, the intellect, the ego, and the great principle. By doing so, the fruit of all sacrifices is attained. Having thus described the natural maṇḍala, the sacred diagram of the cosmos, the scripture now reveals the means for fulfilling all desires. One must draw a maṇḍala the size of a cowhide, using cow dung, shaping it into a perfect square as prescribed, and then sprinkling it with pure water. The knower of mantras should then proceed to adorn this space with beautiful canopies and charming umbrellas, with bubbles, half-moons, and golden aśvattha leaves. The maṇḍala is further decorated with white, fully blossomed lotuses, red and blue water-lilies, strings of pearls at the canopy’s edge, and white banners hanging gracefully. There should be white clay vessels, smooth full pitchers, garlands of fruits and fresh leaves, vaijayantī garlands, and fine cloths. Fifty rows of lamps must be arranged, and five kinds of incense offered. An excellent lotus, with fifty petals, is drawn with colored powders or with pure white powder, each petal measured to the width of a hand, all according to the proper rule. At the lotus’s center, the pericarp, the god Bhava, lord of all gods, is to be enshrined with the goddess. Upon the petals are placed the sacred letters and the Rudras, beginning in the east and proceeding in order. All the letters, from the holy praṇava to the concluding 'namaḥ,' are worshipped one by one with fragrance, flowers, and other offerings. At this place, fifty Brāhmaṇas are to be fed according to the prescribed rule, each receiving a rosary, sacred thread, earrings, and water pot. They are also given a seat, staff, turban, and cloth, all offered to these great sages for the sake of Śaṃbhu, the god of gods. Thus, after making the great oblation and gifting a black pair of cows, at the end, the powdered maṇḍala is presented to the god of gods. All the materials used in the sacrifice are offered to Shiva, and the wise recite Om and other sacred syllables, proceeding in order through each letter. Whoever draws this supreme maṇḍala with devotion obtains a fruit that is now briefly declared. Having duly studied the Vedas and their branches according to rule, and having performed sacrifices like the Jyotishtoma in proper sequence, one should then, after generating sons through rites such as Vishvajit, enter the forest-dweller stage with wife and sacred fire. After performing all the rites, such as Chandrayana, and relinquishing worldly actions, the twice-born should diligently study Brahmavidya and attain true knowledge. When the knowable is realized through knowledge, the yogi attains whatever he desires. All these fruits are gained by beholding the maṇḍala of syllables. If, after smearing the ground before the shrine—be it to the north, south, or behind—one decorates a quadrangular area with powders all around and worships with flowers, rice, and other offerings, one is freed from all sins. Whoever, with devotion, smears the sanctum on all sides with sandalwood, camphor, and fragrant substances, scattering fragrant flowers and offering four kinds of incense, and prays to Lord Ishana, attains the world of Shiva. There, for hundreds of millions of aeons, one enjoys great pleasures, filling Shiva’s temple with the fragrance and flowers of one’s own body. Afterwards, one attains the realm of the Gandharvas, being worshipped by these celestial beings, and then returns to this world to become a mighty king. The primordial god Mahadeva is the cause of creation, maintenance, and dissolution; he is the lord of all worlds, the all-pervading Sharva, the eternal Sadashiva. The nectar of Shiva-Brahman is to be recognized as the supreme means to liberation. Therefore, one should always worship the Lord, both manifest and unmanifest, eternal and inconceivable. Now, hear the rules of purity. Smearing should be done with water purified by cloth, especially in the field of Shiva; otherwise, success is not gained. Water becomes pure when filtered through cloth and collected; frothy water, in particular, should not be used. Thus, all divine actions must be performed with purified water for the accomplishment of all rites. If water is mixed with subtle creatures, it must be purified by removing them, for otherwise, one incurs sin from impure water for a long time. In sweeping, in cleaning people, in fire, in pounding, and in collecting water, there is always risk of harm for householders; therefore, one should avoid causing harm, for non-harming is the highest duty for all beings. With every effort, water purified by cloth should be used. The gift of such water is the highest and most excellent of all gifts, granting fearlessness and merit. Harm must always be avoided—by thought, by deed, and by speech. One should always be non-harming. All creatures protect the person who does no harm and trouble the one who harms. The fruit gained by giving to a knower of the Veda is received throughout the three worlds, but the non-harming person attains this fruit multiplied a crore-fold, being devoted to the welfare of all beings. Those who show the path of compassion reach the world of Rudra and, like a master, protect many and various beings. Those who, out of affection for sons and grandsons, reach the world of Rudra—therefore, with every effort, water purified with cloth should be used. Thus is revealed the path of worship, purity, and compassion, leading to the highest worlds and, ultimately, to union with Shiva himself.