With deepest reverence, salutations were offered to the Supreme One, the generous giver of gold, of Brahman, and indeed of all things. To that Supreme Brahman, to Brahman manifest in sacred sound, homage was paid. The One was hailed as intellect itself, as the very object to be understood, and as knowledge in its purest form. Bowing low, the devotee acknowledged the Lord as protector, as the vessel of all, as the purifier and sanctifier of existence, invoking the sacred syllable Om in adoration. The Lord was praised as the remover of obstacles, the leader and guide, the revered and foremost, the very supporter of the universe. He was recognized as the sacrificial vessels—onefold, manifold, and threefold—encompassing every aspect of the sacred rite. He was the knower, the known, knowledge itself, the object of meditation, the meditator, and the supreme Lord. All the limbs of yoga were seen as his, for he pervaded all things. To him, the all-pervading, salutations were again offered. He was initiation, the sacrificial cake, the sacrificial animal, and the carrier of the animal—every part of the ritual was his own form. He was the great person, the very path, radiant with the forms of a thousand suns and moons. As the lord of the wheel of time, the Lord of existence, he was saluted as the Supreme Person. He was worshipped as the lord of men, the lord of Brahma, the lord of the sun. He was Mitra and Varuṇa, yet formless, sinless, and supreme. He was the creator above, the one who is above all, whose energy flows ever upward. In utter surrender, the devotee confessed helplessness before all sins and sought refuge in him alone. This sacred hymn, so profound, was once spoken by the great Lord himself in Varanasi, O sage. Through it, Rudra was made tranquil, his mind calmed after being overcome by sin. Freed from sin, with a peaceful form, Rudra was worshipped by the renowned best of gods. It was declared that by whomever this hymn is recited with proper devotion, their sins are indeed destroyed. Then, with a heart overflowing with devotion, salutations were offered to Hayashirsha, to Bhava, to Vishnu, and to Trivikrama; to Narayana, to him who sits upon Garuda; to the undivided fruit of desire, beloved of the Brahmanas; to Hamsa, to Shambhu, and to Brahma with the Prajapatis. Further salutations were made to Shiva, to Vishnu, to the golden-eyed one, to the lord of cows, clad in yellow garments; to the god Ardhanarishvara, destroyer of sin; to the universal form, to the fragrant one, to the ever-auspicious Shiva; to the lotus-eyed, to Keshava, who bears the scent of milk; to the tranquil one, to Markandeya, and to Jambuka. The devotee bowed to Karttikeya, to Bahlika, and to the crested one; to Langalisha, and to the lord of Shri; to the thrice-golden one, to him adorned with the moon; to Kapardin, destroyer of all diseases; to Padmanabha, to Hiranyaksha, and to the imperishable Skanda. With unwavering devotion, the devotee always bowed to Hamsa, to the supreme object of offering; to Srinivasa, to the supreme Purusha; to the Lord of plants, to Pashupati, to the unchanging Lord; to the flawless Lord of all, to Gaurisha, to the Lord of the Nagas; to Yashodhara, the mighty-armed, and to the one dear to kusa grass. Further salutations were given to Bhadraksha, to Virabhadra, and to Shankukarṇika; to Upendra, to Govinda, and to the one who delights in lotuses. Thus, in this sacred hymn, the devotee poured forth endless praise, recognizing the Lord in all forms and names, seeking his grace and the destruction of all sin, resting finally in his peaceful, auspicious presence.