Hear now the wondrous forms and mysteries of the Supreme Self, as sung by the wise. The Supreme, whose very nature is water, is celebrated as the life-giver of the entire world, nourishing and sustaining all beings. Among His infinite forms, the auspicious aspect of Rudra, called Raudrī, pervades the universe both within and without. She is made of pure light, imperishable, and, when needed, assumes a terrible aspect to uphold cosmic order. The form known as Ugra, the creator, is said by the sages to be the cause of all movement. Ugra bears the life-giving wind and moves by His own power, setting the world in motion. Another form, called Bhīma, is the giver of all space, all-pervading and of the nature of the sky. Bhīma divides the multitude of beings, granting each their own place. As Pashupati, He is the sovereign of all, dwelling in every field and every being, and He alone is the cutter of the bonds that tie creatures to suffering. In the form of Mahesha called Īśāna, named after the sun, He illuminates the entire world and moves through the heavens, bringing light and clarity. As Mahādeva, He is the moon, the giver of nectar, nourishing and sustaining the whole world with His gentle radiance. The eighth form of Shiva, the Supreme Self, is His own true essence. From this Self, which pervades all His other forms, the entire 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. This worship is the source of all fearlessness, the bestowal of grace, and the fulfillment of every beneficent act. Even as a father is pleased by the affection of his sons and grandsons, so too is Śaṃkara pleased by the universal love and devotion of all beings. Know this with certainty: if harm is done to any embodied being, it is truly done to the Eight-formed One Himself. Therefore, worship Shiva, who abides as the universe in the form of these Eight Manifestations—Rudra, the supreme cause—with all your heart and being. O Lord, it is said that the entire universe is pervaded by the forms of Parameśa, Śarva, who shines with immeasurable brilliance. Now, a question arises: what is the true nature of the Lord and the Lady? How do Shiva and Shakti, the masculine and feminine principles, govern this universe of male and female? Listen, then, to a brief declaration of the glorious powers and true nature of Śiva and Śivā. Their greatness is such that even the highest cannot fully express it. Śakti is the great goddess herself, and Mahādeva is the possessor of all power; all that moves and does not move in this world is but a fraction of their combined glory. In this creation, some things are insentient, some conscious; both pure and impure, higher and lower, exist. That which moves within the circle of consciousness, yet is joined with unconsciousness, is considered impure. But what lies beyond is the supreme, the most auspicious. Both the lower and the higher realms are composed of consciousness and unconsciousness, and this is the inherent lordship of Śiva and Śivā. The universe is under the control of Śiva and Śivā—they are not ruled by it. Because they govern all, they are the true lords of the universe. As is Śiva, so is Devī; as is Devī, so is Śiva. There is no difference between them, just as there is no distinction between the moon and its light. The moon does not shine without its radiance, nor does Śiva shine without Śakti. Likewise, the sun does not exist without its radiance, and radiance depends entirely on the sun. In this way, power and the possessor of power are mutually dependent: without Śiva, there is no Śakti; without Śakti, there is no Śiva. By this power, Śiva is always present in devotion and liberation for embodied beings; she alone is the supreme conscious power, ever dependent on Śiva. She, who is called the power of the Lord of all, is endowed with countless qualities, yet shares the same supreme nature as Śiva. She is the supreme, conscious power, creative by nature. She divides the universe in many ways and arranges it according to the will of Śiva. This root-principle, Māyā, is remembered as threefold, possessing the three qualities. By her, even Shiva is veiled, and by her, the entire universe is pervaded. The powers are differentiated in one, two, and even a hundred thousand ways, divided manifoldly according to the needs of creation. By Shiva’s will, the supreme power, having attained unity with the principle of Shiva, begins to manifest at the outset of creation, just as oil emerges from sesame seeds. Then, by the power called Kriyā, which arises from the empowered, when this power is stirred, the first sound—nāda—arises. From this sound emerges the point, bindu; from bindu arises the god Sadāśiva; from Sadāśiva is born Maheśvara; and from Maheśvara comes pure knowledge. That power of speech, called Vāgīśā, is the sovereign power of the trident-bearing Lord. She expands among the mothers in the form of letters, the source of all expression. Then, through infinite infusion, Māyā produces time, as well as destiny, limitation, and knowledge. From limitation arise attachment and the sense of individuality. From Māyā again arises the unmanifest, composed of the three qualities, and from this unmanifest, the three qualities—sattva, rajas, and tamas—emerge in distinct form. By these qualities, the entire universe is pervaded. From their agitation arise the three forms known as the lords of the qualities. From these arise the principles beginning with Mahat, in due order, and from these, countless cosmic eggs are established by Shiva’s command and presided over by the infinite lords of knowledge. The divisions of power are described according to the differences among bodies, and should be understood as of various forms, both gross and subtle. The fierce power of Rudra is called Raudrī; for Viṣṇu, it is known as Vaiṣṇavī; for Brahmā, it is called Brahmāṇī; and for Indra, it is spoken of as Aindrī. Thus, the one Supreme Power manifests in manifold forms, governing and sustaining the universe under the will and unity of Śiva and Śivā.