Having completed the worship of the fourth enclosure as prescribed, the devotee is to turn attention outward, to the western direction, where the sacred weapons of Mahesha are to be venerated. In the east, the trident of Ishana is honored; in the direction of Indra, the thunderbolt; in Agni’s quarter, the axe; and in the south, the arrow. Moving to the southwest, the sword is worshipped; in Varuna’s region, the noose; in Vayu’s direction, the goad; and to the north, the Pinaka bow. Facing west, the fierce Kshetrapala is propitiated. With the worship of the fifth enclosure completed, the devotee proceeds further outward. There, before all the enclosure deities or within the fifth enclosure, Mahoksha is worshipped, accompanied by the Mothers. Then, everywhere, all divine lineages are honored: those who dwell in the sky, the sages, siddhas, demons, yakshas, and rakshasas. The serpent kings, beginning with Ananta, and all serpents of their clans are remembered, along with Dakinis, ghosts, vetalas, pretas, and the leaders of Bhairavas. All beings of the netherworld, born of various lineages, are included in the worship, as are the rivers, oceans, mountains, forests, and lakes. Animals, birds, trees, insects, and other small creatures are not forgotten, nor are humans of many forms and beasts of minor lineages. The worship extends to all the worlds within the cosmic egg, and even to the countless Brahmanda universes outside, each with their rulers. The Rudras, who uphold the Brahmanda, are established in the ten directions, and all that is Gauda, Maimeya, and Shakta is included, and even that which is beyond. Whatever exists as the meaning of speech—whether conscious or unconscious—should be worshipped at Shiva’s side, comprehending all in general. All these beings, with hands joined in reverence and smiling faces, gaze with affection upon the Lord and the Goddess. Thus, the worship of the coverings is performed to calm distraction, and once more, the Lord of gods is worshipped, with the imperishable syllable recited. Next, a great offering is made to Shiva and his consort—pure, beautiful, like nectar, and adorned with the finest ingredients. The chief offering is prepared with thirty-two measures, or fewer for lesser offerings, always according to one’s means and with faith. After this, water for rinsing, betel with condiments, the waving of lights, and other rites are performed, completing the acts of worship. Only the best substances suitable for enjoyment are to be prepared; a devotee with means should not act with miserliness or deceit. Among the virtuous, it is said that for one who is deceitful, neglectful, or performs the rites with duplicity, the desired actions do not bear fruit. Therefore, one should abandon all forms of neglect and perform the rites wholeheartedly, if one wishes for their attainment. When the worship is complete, the devotee bows with devotion before the Lord and the Goddess, steadies the mind, and recites the hymn. At the end of the hymn, the five-syllabled mantra is recited a thousand and eight times, with eagerness. The mantra and the teacher are worshipped, and then, in due order, the assembly members are honored as appropriate and according to one’s faith. With all worship complete, the devotee respectfully bids farewell to the Lord of gods and all the covering deities, and offers the maṇḍala and ritual implements to the teacher. Alternatively, they may be given in proper order to devotees of Shiva, or all dedicated to Shiva alone in his sacred place. Another way is to worship the Lord in the fire of Shiva with seven offerings, properly honoring all the deities of the coverings as prescribed. This entire rite is known as the Lord of Yoga, renowned in the three worlds. There is no greater sacrifice than this anywhere on earth. Nothing in this world is unattainable through this worship; whether the result is worldly or otherworldly, it can be achieved. There is no restriction—no saying, “this is its result, that is not”—for all that is of the nature of supreme good, this is the best means. The fruits of this worship are beyond description, like those of a wish-fulfilling gem, yielding results accordingly. Yet, it should not be used for small ends, for to aim at something minor is to become less than what is great. Whether the result sought is great or small, if the act is performed, it succeeds; but let all actions be undertaken with Mahadeva as their aim. Therefore, for results otherwise unattainable—such as victory over enemies or conquering death, whether visible or invisible—the wise should perform this rite. Even in great calamities—intense passion, fear, famine, and the like—one should undertake this worship for peace. What more need be said? This is the weapon taught by Maheshvara to the Shaivas for averting great afflictions. Beyond this, there is no other protection for oneself; thinking thus, whoever performs this action attains auspiciousness. Whoever, purified and focused, recites only the hymn—even for the most desired purpose—attains one-eighth of the result. Reciting it with intent for the purpose, fasting on festival days or on the eighth or fourteenth lunar day, one attains half the result. Whoever, intent on the purpose, observes a vow during festival days and recites the hymn for one month, attains the full result. Now, O Krishna, listen as I declare to you the hymn, according to the path of the five coverings, this sacred act by which yoga is accomplished.