In all the worlds, the celestial Apsarases, radiant and graceful, are ever engaged in the Tāṇḍava dance for Lord Śiva, their devotion deep and unwavering. Alongside them, a host of goddesses, steadfast in their worship of Śiva, are invoked to dispel all impurity. These divine ones are known by the names Arka, Soma, Aṅgāraka, Budha, and Bṛhaspati. Together with Śukra, Śanaiścara, Rāhu, and Ketu, these worshippers of Śiva are beseeched to remove dreadful fears and the afflictions caused by the planets. The twelve zodiac signs—Aries, Taurus, Gemini, auspicious Cancer, Leo, Virgo, expansive Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces—are all described as devoted to the worship of Śiva. By the Supreme Lord’s grace, the lunar mansions—Ashvini, Bharani, Krittika, and Rohini—are called upon to remove fear and sin. Likewise, the auspicious Mrigashira, Ardra, Punarvasu, Pushya, Ashlesha, Magha, Purva Phalguni, and Uttara Phalguni are invoked for their power to dispel these obstacles. The narrative continues, invoking Hasta, Chitra, Swati, Vishakha, Anuradha, Jyeshtha, and the greatly fortunate Mula and Purvashadha, as well as Uttara Ashadha, Shravana, Dhanishta, Shatabhishak, Purva Bhadrapada, and Proshthapada, asking that they too remove impurity. The goddesses of Pausha, along with fever, Kumbhodara, Shankukarṇa, and the mighty Mahabala, are invoked for cleansing and protection. Further, Mahakarna, Prabhata, the subduer of great beings, Shyenajit, Shiva’s messenger, the Pramathas, and those who bring joy are remembered, their grace sought for the removal of sin. The mothers of all beings, countless in their numbers, are invoked to always dispel fear and sin by the grace of Mahādeva. The story then paints a vision of one absorbed solely in meditation on Śiva, whose form is likened to the king of mountains and flowing waters, shining like jasmine and the moon, adorned with jasmine flowers, a water pitcher, and the crescent moon. This being is described as the enemy of the submarine fire, the one who splits the mouth of the submarine mare, four-legged and white like the ocean of milk, always established in the world of Rudra with the Rudras and their leaders. He is the bull-lord, the supporter of the universe, the divine father of all. Ever surrounded by Nandi and others, by the Mothers, and destroyers of sacrifices, this figure is always devoted to Śiva’s worship, invoked to remove sin. Ganga, the mother of the world, established in Rudra’s realm, and Nanda, ever devoted to Śiva, are called upon for their purifying grace. Bhadra, the goddess Bhadrapada, established in Śiva’s realm and mother of cows, is remembered, as is Surabhi, auspicious in all directions, destroyer of all sins, ever devoted to Rudra. These mothers are described as virtuous, bestowers of prosperity, ever established in Śiva’s realm. One is praised who knows the true meaning of the Vedas and scriptures, considers all actions, is adorned with all virtues, and is the son of the Lord of all gods—the eldest, Lord of all, gentle and noble, the great form of Vishnu, commander of the army, profound and the destroyer of sacrifices. He is depicted as riding Airavata, the great elephant, with dark, curling hair, a black body, red eyes, and adorned with the moon and serpents. He is ever surrounded by spirits, ghosts, fiends, and goblins, all devoted to the worship of Śiva in person. May he, too, remove sin. The narrative then invokes the great goddesses—Brahmani, Maheshwari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda, and Agneyika—revered as the Mothers by all the worlds. These Yoginis, intent on their purpose, are beseeched to dispel great sin. Virabhadra is remembered: of great brilliance, shining like snow, jasmine, and the moon, fierce son of Rudra, mighty-handed and bearing a trident, with a thousand arms, all-knowing, and wielding every weapon. His eyes blaze like the sacrificial fire; he is the lord who grants safety to the three worlds and the protector of the Mothers, riding the great bull, honored by all, and devoted to the worship of Śiva’s feet. Virabhadra is also the one who cut off the head of the sacrifice, destroyed Pushan’s teeth, took Agni’s hand, and struck out Bhaga’s eyes. With his big toe, he crushed Soma’s body and is known as the Lord, protector of Upendra, Indra, Yama, and the other gods. He cut off the tip of Sarasvati’s nose, and as lord of the Ganas and commander of the army, is invoked to remove sin. The eldest and most excellent, the granter of boons, adorned with the finest ornaments, Mahalakshmi, mother of the world, is invoked for her grace. Greatly deluding and greatly fortunate, surrounded by hosts of great spirits, ever devoted to Śiva, she is sought for the removal of sin. Lakshmi herself, virtuous, marked by all auspicious signs, ever-present, is called upon for her purifying power. The great goddess, riding a lion, the imperishable daughter of Parvati, the sleep of Vishnu, the great illusion, Vaishnavi, worshipped by the gods, is invoked. The three-eyed, boon-giving goddess, the slayer of Mahishasura, ever devoted to Śiva—Durga—is called upon to remove sin. The Rudras, bearers of the universe, revered by all, and all the truthful, mind-born ones are invoked to remove fear. Spirits, ghosts, fiends, leaders of goblins, and the goblins themselves are asked, in their intent, to remove sin. Having praised the Lord in this way, it is said that one should conclude with reverence, bowing with the head to the ground each month, O best of the twice-born, thus completing the sacred observance.