Hear now, O Krishna, of the wondrous forms of Mahesha—Shiva, the Supreme Self—whose divine embodiments pervade this entire world, both moving and unmoving. This immeasurable Shiva abides in all things through his own forms; everything that exists is remembered as his very own. His manifestations are many: Brahma, Vishnu, Rudra, Maheshana, and Sadashiva are renowned as his forms, by which he pervades the universe. Yet, there are still other forms—five in number—called the Brahmas. Through these bodies, all that exists is filled, and nothing remains outside their reach. These five forms are known as Ishana, Purusha, Aghora, Vama, and Sadya—exalted as the Brahmas. Of these, the form called Ishana is the foremost, most exalted, presiding directly over the enjoyer of nature, the knower of the field. The steadfast form of the Lord known as Tatpurusha presides over the unmanifest, the object of experience, which rests in the three qualities. The highly revered form called Aghora, the wielder of the bow Pinaka, governs the principle of intellect, endowed with dharma and the other eight limbs. Those learned in the Agamas proclaim that Mahadeva’s form, Vamadeva, presides over ahamkara, the sense of ‘I’. Sadyojata, the splendid form of Shambhu, is said to preside over the mind. Furthermore, the wise know that Ishana, lord among lords, presides over the ear, speech, sound, and space. Those skilled in the Puranas declare that Purusha, lordly among forms, presides over the skin, hand, touch, and wind. The form called Aghora presides over the eye, the foot, form, and fire. Vamadeva, the sovereign, is devoted to pleasure, the tongue, taste, and water. Sadyojata, the sovereign, presides over the nose, the generative organ, scent, and earth. These five forms of the god are to be reverently worshipped always by those who seek the highest good, for they are the sole cause of all auspiciousness. Of that god, the god of gods, the world is composed of eight forms; pervading them, the universe abides in him, just as clusters of jewels are strung upon a thread. The great Ishana and the eight renowned forms are thus declared. Earth, water, fire, wind, space, the knower of the field, the sun, and the moon are all presided over by Mahesha through the eight forms, beginning with Sharva. The form called Sharvi, also known as Shiva, upholds the universe, both moving and unmoving, as the very essence of the world’s support—this is the settled conclusion of the scripture. The form of the Supreme Self, whose nature is water, is sung as the life-giver of the entire world. Rudra’s auspicious form, Raudri, pervades the universe within and without, is of the nature of light, imperishable, and assumes a terrible aspect. The wise say the form of Ugra, the creator, causes movement, bears the life-giving wind, and moves by itself. Bhima’s form, vast and powerful, is the giver of all space, all-pervading, of the nature of the sky, and the divider of beings. Pashupati’s form is known as the sovereign of all, dwelling in every field, and the one who cuts the bonds of creatures. The form of Mahesha called Ishana, named after the sun, illuminates the world and moves in the heavens. Mahadeva’s form, called Mahadeva, is the moon, the nectar-giver, nourishing the whole world. The eighth form of Shiva, the Supreme Self, is his own true self; from him, who pervades all other forms, the universe is of the very nature of Shiva. Just as the branches of a tree flourish when its root is watered, so too does the body of the world thrive through the worship of Shiva. To worship Shiva is to grant all fearlessness, bestow all grace, and perform all beneficence. Just as a father is pleased by the affection of his sons and grandsons, so too is Shankara pleased by the universal love of all beings. If harm is done to any embodied being, it is certainly done to the Eight-formed One—of this there is no doubt. Therefore, worship Shiva, who abides as the universe in the form of the Eight Manifestations, with all your being—Rudra, the supreme cause. O Lord, it is taught that this entire universe is pervaded by the forms of Paramesha, Sharva, of immeasurable brilliance. Now, I wish to know the true nature of the Lord and the Lady—how this universe, composed of male and female, is governed by them. Listen as I briefly declare the glorious powers and true nature of Shiva and Shakti; to explain it fully would not be possible, even for me. Shakti is the great goddess herself, and Mahadeva is the possessor of power; all this, moving and unmoving, is but a fraction of their glory. Within creation, some things are insentient, some are conscious; there exist both pure and impure, higher and lower. That which moves within the circle of consciousness, joined with the circle of unconsciousness, is impure; but what is beyond is the supreme, the auspicious. Both the lower and the higher consist of consciousness and unconsciousness; this is the inherent lordship of Shiva and Shakti.