The Rudras, those mighty deities who uphold the cosmic egg of the universe, are firmly established in all ten directions. Their presence extends beyond all that is Gauda, Maimeya, or Shakta—beyond every known classification and region. Everything that exists as the meaning of speech, whether it is conscious or unconscious, is to be understood in its entirety and worshipped at the side of Shiva. All beings, their hands joined in reverence and faces adorned with gentle smiles, gaze ever lovingly upon the Lord Shiva and the Goddess. Having performed the worship of the various coverings—those sacred layers that calm the distractions of the mind—one should again turn to the Lord of gods, reciting the imperishable syllable, the mantra that embodies the eternal. At this point, a great and pure oblation, beautiful and nectar-like, prepared with the finest ingredients, is offered to Shiva and his consort. The chief offering is made with thirty-two measures, while lesser offerings use fewer, each prepared with faith and according to one’s means. Following these offerings, water is presented for rinsing, betel leaves with condiments are given, and the ritual is completed with the waving of lights and all remaining acts of worship. Only the finest substances, those most suitable for enjoyment, should be offered. A devotee who has the means should never act with miserliness or deceit, for it is said among the virtuous that those who are deceitful, neglectful, or perform rites with duplicity will not see their desired actions bear fruit. Therefore, abandoning all forms of neglect and engaging fully, one should perform the rites wholeheartedly if one wishes to attain their results. When the worship is complete, one bows with devotion to the Lord and the Goddess, steadying the mind, and then recites the sacred hymn. At the conclusion of the hymn, the five-syllabled mantra is to be recited one thousand and eight times, with eagerness and concentration. After worshipping the mantra and the teacher, one should, in due order, honor the assembly members as appropriate and according to one’s faith. With all reverence, the Lord of gods and all the coverings are respectfully bid farewell. The maṇḍala and ritual implements are then given to the teacher, or, if one chooses, everything may be given in proper order to those who are devoted to Shiva, or else dedicated entirely to Shiva alone in his sacred place. Alternatively, one may worship the Lord in the fire of Shiva with seven offerings, properly honoring all the deities of the coverings as prescribed. This is the celebrated Lord of Yoga, renowned throughout the three worlds; there is no greater sacrifice than this anywhere on earth. There is nothing in this world that cannot be accomplished through this rite—be the result worldly or otherworldly, all can be attained. No restriction can be placed upon its results, for all that is of the nature of supreme good is accessible by this means. The power of this worship cannot be fully described by any person; like a wish-fulfilling gem, it yields results in accordance with one’s intent. Even so, one should not undertake this rite for a trivial purpose, for to aim at something small is to diminish what is truly great. Whether the desired result is great or small, if the act is performed, it succeeds; but let all actions be undertaken with Mahadeva as their highest aim. Thus, for those results that cannot be attained otherwise—such as victory over enemies or conquering death, whether visible or invisible—the wise should perform this rite. Even in times of great calamity, such as intense passion, fear, famine, and the like, this sacred practice is to be performed for the sake of peace. What need is there for further words? This is the weapon taught by Maheshvara himself to the Shaivas for averting great afflictions. Beyond this, there is no other protection for oneself in this world; with this understanding, whoever performs this action attains the highest auspiciousness. Even one who, purified and focused, recites only the hymn for a cherished purpose will attain one-eighth of the result. If one recites it with intent, fasting on festival days or on the eighth or fourteenth lunar day, one attains half the result. But whoever, intent on the purpose, observes a vow during festival days and recites the hymn for a full month will attain the complete result. O Krishna, hear now the hymn itself, revealed according to the path of the five coverings—a sacred act by which yoga is accomplished. Victory, victory to you, sole Lord of the world, Shambhu! You enchant all of nature. You are eternal consciousness by essence, transcending impure worldly speech and even the paths of the mind, surpassing all reality. Victory to you, whose nature is pure enjoyment, whose actions are beautiful, whose supreme power is equal to your own Self—ocean of pure qualities! Victory to you, endowed with infinite radiance, whose form is incomparable, whose greatness is unfathomable, source of untroubled auspiciousness. Victory to you, stainless, without support, arising without cause, uninterrupted supreme bliss, cause of liberation! Victory to you, of supreme sovereignty, abode of supreme compassion, whose independence is complete, whose glory is unmatched. Victory to you, who envelops the great universe, whom none envelops, who is beyond all, utterly unsurpassed. Victory to you, wondrous, never small, unbroken, imperishable, immeasurable, beyond illusion, beyond absence, stainless. Great-armed, of great essence, of great qualities, of great narrative, of great strength, of great illusion, of great flavor, of great chariot—salutations to the Supreme God, to the Supreme Cause, to you, O Auspicious One, O Peaceful One, who is even more auspicious. Indeed, this entire universe, with gods and asuras, is ever dependent upon you.