Listen, as the ancient wisdom unfolds the profound nature of Shiva and Shakti, the Supreme Lord and Lady who govern all that exists. The sages declare that Ishana, lordly among lords, presides over the ear, speech, sound, and space. Those skilled in the Puranas know the form called Purusha, lordly among forms, as the ruler of skin, hand, touch, and wind. The wise proclaim Aghora as the presiding force over the eye, the foot, form, and fire. Vamadeva, sovereign and devoted to pleasure, reigns over the tongue, taste, and water. Sadyojata, another sovereign form, is known to preside over the nose, the generative organ, scent, and earth. These five forms of the god are to be worshipped with reverence by seekers of the highest good, for they alone are the source of all auspiciousness. Of that god, the god of gods, the world is composed of eight forms; pervading these, the universe abides in him, like clusters of jewels strung together. Ishana, the great god, and these eight renowned forms are thus declared. Mahesha, through the eight forms beginning with Sharva, presides over earth, water, fire, wind, space, the knower of the field, the sun, and the moon. The form called Sharvi, also known as Shiva, sustains the universe—both the moving and the unmoving—as the essence of the world’s supporter. This is the settled conclusion of the sacred scripture. The Supreme Self, whose nature is water, is celebrated as the life-giver of the entire world. The auspicious form of Rudra, called Raudri, pervades the universe within and without, is made of light, imperishable, and assumes a terrible aspect. Ugra, the creator, causes movement, bears the life-giving wind, and moves by itself, as the wise say. Bhima, belonging to Bhima, is the giver of all space, all-pervading, of the nature of the sky, and divides the multitude of beings. Pashupati is known as the sovereign of all, dwelling in every field and cutting the bonds of creatures. The form of Mahesha called Ishana, named after the sun, illuminates the whole world and moves in the heavens. Mahadeva, called Mahadeva, is the moon, the nectar-giver, nourishing the entire world. The eighth form of Shiva, the Supreme Self, is his own self; from him, who pervades the other forms, the universe takes on the 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. The worship of Shiva grants fearlessness, bestows all grace, and brings forth all beneficence. As a father is pleased by the affection of his sons and grandsons, so is Shankara delighted by the universal affection 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 heard that this entire universe is pervaded by the forms of Paramesha, Sharva, of immeasurable brilliance. Now, a question arises: What is the true nature of the Lord and the Lady? How do they govern this universe, which consists of male and female? The answer is given: The glorious powers and true nature of Shiva and Shivā will be briefly declared, for to explain them fully is impossible, even for the wisest. 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. Some things are insentient by nature, some are conscious; both pure and impure, higher and lower, exist. That which moves within the circle of consciousness, joined with unconsciousness, is impure; but what lies beyond is the supreme and auspicious. Both the lower and higher realms consist of consciousness and unconsciousness; this is the inherent lordship of Shiva and Shivā. The universe is under the control of Shiva and Shivā, not they under the universe; since this is to be ruled, Shiva and Shivā are the lords of the universe. As is Shiva, so is Devi; as is Devi, so is Shiva. There is no difference between them, like that between the moon and its light. Just as the moon does not shine without its light, though present, so too Shiva does not shine without Shakti. Without radiance, the sun does not exist; and radiance depends entirely on the sun. In this way, the existence of power and the possessor of power is mutually dependent; without Shiva, there is no Shakti, and without Shakti, no Shiva. By this power, Shiva is always present in devotion and liberation for embodied beings; she alone is the supreme power, conscious, and dependent on Shiva. She, whom they call the power of the Lord of all, is endowed with various qualities, yet shares the same nature as the supreme soul, Shiva. She alone is the supreme, conscious power, creative by nature; dividing the universe in many ways, she arranges it according to Shiva’s will. That root-principle, Maya, is remembered as threefold, possessing the three qualities; by her, even Shiva is veiled, and by her, this entire universe is pervaded. The powers are differentiated in one, two, or even a hundred thousand ways; they are manifoldly divided according to practical usage. Thus, the glory and unity of Shiva and Shakti, the Lord and Lady, permeate all existence, and their worship brings the highest good to all beings.