Having reverently accepted the command of Śiva and Pārvatī, the devotee seeks auspiciousness and blessings from the highest powers: the six radiant limbs of the sun, the shining deities, and the eight foremost siddhis. The sun itself is known by many forms and names—Āditya, Bhāskara, Bhānu, and Ravi, followed by Arka, Brahmā, Rudra, and Viṣṇu—each a manifestation of the solar divinity. Beyond these, there are other supreme powers, vast and luminous, who nourish and sustain all: Uṣā, Prabhā, Prājñā, and Saṃdhyā. The planets, from Soma (the Moon) to Ketu, devoted to Śiva and uplifted by the command of Śiva and Pārvatī, are invoked for their auspicious influence. Likewise, the twelve Ādityas and their corresponding powers, the seers, gods, Gandharvas, the hosts of serpents and Apsarases, the village chiefs, Yakṣas, Rākṣasas, Asuras, seven groups of seven, and the celestial horses formed from the seven meters—all are called upon. The Vālakhilyas and the Dayas, worshippers at the feet of Śiva, also honor the divine command and are asked to bestow blessings. Brahmā is then revealed as the form of the god of gods, lord of the earth, adorned with sixty-four qualities and rooted in the principle of intellect. He is at once without qualities, mixed with qualities, and solely with qualities—unchanging, the universal one who exists before all. The distinctive actions of creation, preservation, and dissolution divide the earth in threefold, fourfold, and fivefold ways, in accordance with cosmic order. Within the fourth sacred enclosure of Śambhu, the devotees and attendants, all devoted to and delighting in the worship of Śiva, are ever attached to him. With the command of Śiva and Pārvatī honored, the devotee seeks auspiciousness from Hiraṇyagarbha, lord of the worlds, from Virāṭ, Kāla, and Puruṣa. The wise Sanatkumāra, Sanaka, Sanaṃda, and Sanātana, along with the lords of creatures led by Dakṣa, the sons of Brahmā, and the eleven with their wives, Dharma, and Saṃkalpa—all are devoted to Śiva, intent on his worship. All these beings, subject to Śiva’s command, are invoked to grant auspiciousness, as are the four Vedas and the authors of the Itihāsa and Purāṇas. Even the Dharmaśāstras, though sometimes differing in their teachings, are each founded in the very nature of Śiva. With deep respect for Śiva’s command, the devotee prays for blessings from Rudra, the great god, the loftiest form of Śambhu. Rudra is lord of the fire-circle, endowed with masculine power and majesty, bearing Śiva’s pride, beyond qualities and yet the embodiment of all three guṇas—sattva, rajas, and tamas. He is changeless, his actions unique and distinct from the usual cycles of creation, preservation, and destruction. He is the one who severed Brahmā’s head, and is both father and son, the controller of Viṣṇu, the ever-gracious awakener and lord. Rudra dwells both within and outside the cosmic egg, lord of both worlds, ever dear to and devoted to Śiva, worshipping his feet. With Śiva’s command foremost, he is invoked for auspiciousness; his form of Brahmā possesses six limbs and the eight ends of knowledge. There are four distinct forms, each preceded by and devoted to Śiva: Śiva, Bhava, Hara, and Mṛida. Each is called upon, with Śiva’s command at the forefront, to grant blessings. Viṣṇu is then described as the supreme form of Maheśa, of Śiva himself, lord of the principle of water, established directly in the unmanifest. He is beyond qualities, yet filled with sattva, and also composed of all qualities. He is steadfast amid change, manifesting three common transformations. His actions, too, are unique, distinct from creation and its cycles; with his right side as a limb, he rivals the self-born. Created directly by the primordial Brahmā, he, in turn, is the creator for Brahmā, dwelling within and outside the cosmic egg, lord of both worlds. Viṣṇu is the destroyer of demons, wielder of the discus, younger brother of Śakra, appearing in ten incarnations—including those brought about by Bhrigu’s curse and others. To relieve the burdens of the earth, he incarnates by his own will, immeasurably strong, master of māyā, by which he deludes the world. In the form of Mahāviṣṇu, always blessing, he is perpetually worshipped by the Vaishnavas, seated upon the triple-form seat. He is dear to Śiva, attached to him, and devoted to worshipping Śiva’s feet; with Śiva’s command at the forefront, he is invoked for blessings. The four forms of Hari—Vāsudeva, Aniruddha, Pradyumna, and Sankarṣaṇa—are named. His incarnations are Matsya, Kūrma, Varāha, Narasiṃha, and Vāmana; the three Rāmas, Kṛṣṇa, and Viṣṇu with the horse’s head. The divine weapons of Nārāyaṇa—the discus, the conch Pāñcajanya, and the bow Śārṅga—having received the command of Śiva and the Goddess, are invoked for protection and auspiciousness. The goddesses Prabhā, Sarasvatī, Gaurī, and Lakṣmī, all devoted to Śiva and acting under his and the Goddess’s order, are asked to grant auspiciousness. The great deities—Indra, Agni, Yama, Nirṛti, Varuṇa, Vāyu, Soma, Kubera, and Īśāna the trident-bearer—are all devoted to worshipping Śiva, filled with his true essence, and, having received his command, are called to bestow blessings. The sacred weapons—the trident, thunderbolt, axe, arrows, sword, noose, goad, and the supreme bow Pināka—are the divine arms of the Lord and the Goddess. Always acting by the command of Śiva and the Goddess, may these weapons ever protect and bless the devotee.