Let me share with you a sacred vision, a tapestry woven from the praises and forms of the divine as recounted in the ancient scripture. There is one, devoted deeply to the worship of Śiva, radiant and glorious, whose very presence is invoked to remove all sin. Alongside him shines the goddess, venerated by the three worlds, ancient and resplendent with the brilliance of the sun’s orb. She is Dākṣāyaṇī, the great goddess, Gaurī—the auspicious daughter of Himavat, elder sister to Ekaparṇā, gentle in nature, and also known as Ekapāṭalā. She is Aparṇā, the boon-giver, ever intent on bestowing blessings, called also Umā, the direct remover of the gods’ obstacles, or Kauśikī, or Kapardinī. This divine mother bears the khaṭvāṅga, her hands delicate as young shoots, and she is surrounded by her four divine sons, such as Naigameya and others. Nandinī, daughter of Menā, is lotus-born, with lotus eyes, herself the daughter of the sorrowless Ambā and the great-souled Nandin. Ever peaceful, she is the friend of Śubhāvatī, bestower of boons, Pañcacūḍā, who, for the creation of all beings, has attained the imperishable state of primordial nature. She manifests through the twenty-three principles beginning with Mahat and is always honored by the powers, including Lakṣmī. She is Nandanandinī. As Manonmanī, the great goddess, she is the mistress of illusion, fond of adornment, and by her māyā she encompasses the entire world—from Brahmā onward, covering all that moves and all that is still. She is the agitator, the enchantress, dwelling in the hearts of yogis, existing as one and as many in the world, her eyes like blue lotuses. All the gods praise her with supreme devotion: Ganesha, the Lotus-born, Indra, Yama, Kubera, and many others. She, their mother, is extolled as the destroyer of calamities, the remover of suffering for her devotees, auspicious, and the destroyer of all states of existence and becoming. This divine giver of enjoyment and liberation bestows both with ease upon her devotees. May that great goddess directly dispel all sin. From the mouth of Shambhu arose Canda, lord of all hosts, devoted to Śiva-worship, glorious and powerful; may he dispel all sin. There is also the son of Shalankayana, arisen from the plough, the lord, son-in-law of the Maruts, a god and supreme lord of all beings. All-pervading and all-seeing, Sharva, master resembling the lord of all, stands with the gods—Narayana, Indra, Chandra, and the sun—alongside Siddhas, Yakshas, Gandharvas, spirits, creators of beings, serpents, sages, and the great-souled Brahma. Praised as the lord of the three worlds, the sage dwelling within the city, Nandi is ever worshipped by all; may he dispel all sin. Of great form and brilliance, another like Mahadeva, devoted to Śiva-worship and glorious, may he too dispel all sin. He is the breaker of the peaks of Meru, Mandara, Kailasa, and other ridges, worshipped by the divine elephants like Airavata and by the guardians of the directions. His feet reach into the seven netherworlds, his thighs span the seven continents, his tusks are in the seven oceans, and Śiva is the womb of all sacred waters. His body is the sky, his arms the directions, his eyes are the moon, sun, and fire. He destroys the great demon-trees, mighty in the supreme knowledge of Brahman. Bound by divine ropes of Brahma and others, equipped with yogic bonds, he is tied to the pillar called the lotus of the heart, restraining all activity. He whose face is that of the serpent king, surrounded by countless hosts, accomplished in meditation on Śiva—may he directly dispel all sin. Bhringi, with tawny eyes, covered in ashes, possessing a body, devoted to Śiva-worship and glorious, may he too dispel all sin. There is Skanda, with four bodies always, destroyer of all demons, bearer of the spear, tranquil, the commander riding the peacock—he is the glorious commander of the divine army. May he dispel all sin. And Bhava, Sharva, Ishana, Rudra, and also Pashupati—fierce, formidable, Mahadeva, always devoted to Shiva-worship—may these forms of the supreme lord dispel all sin. Mahādeva, Śiva, Rudra, Śaṅkara, Nīlalohita, Īśāna, Vijaya, Bhīma, Devadeva, and Bhavodbhava—these are his many names. Kapālīśa is to be known, and the Rudras, born from Rudra’s own essence, endowed with Śiva’s salutation; may they remove all impurity. Vikartana, Vivasvān, Mārtaṇḍa, Bhāskara, Ravi—the illuminator and witness of worlds, Trivikrama—Āditya, Sūrya, Aṃśumān, Divākara—these twelve Ādityas, may they remove all impurity. The sky, touch, light, taste, earth, the moon, the sun, the self, and the bodies spoken of by Śiva—all these may remove sin and destroy fear: Vāsava, Pāvaka, Yama, and Nirṛti; Varuṇa, Vāyu, Soma, Īśāna, the blessed Hari, and Pitāmaha, all devoted to meditation on Śiva. May these deities remove the sins committed by mind and action: Nabhas, Sparśana, Vāyu, Anila, and Māruta. Prāṇa, Prāṇeśa, Jīveśa, Māruta—spoken of by Śiva, all devoted to his worship—may they remove all impurity. There are also Khecarī, Vasucārī, Brahmeśa, Brahmabrahmadhī, Suṣeṇa, Śāśvata, Pṛṣṭa, Supuṣṭa, and Mahābala. These are the Cāraṇas of Śambhu, deeply devoted to his worship; may they remove all impurity and sin committed by me. Finally, the knower of mantras, master of mantras, wise, king of mantras, worshipped by Siddhas, supreme among Siddhas, Siddha, and bestower of all perfections—may all these divine beings, in their myriad forms and powers, remove all sin and impurity, and grant their blessings to the devoted.