Todalatantra 5: Toḍalatantra, Pañcamaḥ paṭalaḥ

The Goddess said:
By your grace, O Mahādeva, I am purified, and not otherwise;
Now I wish to hear, O Lord, the worship of the lord Śambhu.

Śiva said:
Hear, O Pārvatī, I shall tell what you ask of me:
Raising Nakulīśa, adorned with the vowel of Manu,

Endowed with bindu, nāda, and kalā—the great mantra known as Prāsāda;
The greatness of this mantra was spoken by me in the upper transmission.

Raising the salutation, followed by the wind adorned with the eye,
The water-syllable, the circle of the mouth, and the wind joined with the forehead—

This five-syllable mantra yields the fruit of the five transmissions;
When it begins with the praṇava, O Goddess, it is then the six-syllable mantra.

Raising that known as Prāsāda, and "ardhanārīśvarāya",
Raising the Prāsāda again—the most secret mantra.

Such are the various forms of my manifestation, O Daughter of the Mountain;
In the Kali [age], however, O Goddess, one should never meditate on the poison in the throat.

If he desires his own death, or if he desires madness,
Only then, O Goddess, does he suddenly worship Nīlakaṇṭha.

If, under the sway of misfortune, O Goddess, he recites the praises of Nīlakaṇṭha and so on,
Or causes them to be recited, he commits the murder of me.

Therefore, O Great Lady, he is the most sinful, and not otherwise;
If the wretch performs what is forbidden, [committing] sin,

His sons, wife, and wealth go to ruin—there is no doubt;
If, O Goddess, he is intent on worship [of me with] poison in the throat,

He becomes impoverished in this world, and when dead he goes to the state of a pig;
If he should undertake the preparatory rite of the mantra of Nīlakaṇṭha,

In a single fortnight, O Great Lady, his death [follows], not otherwise;
Hear, O Goddess, I will proclaim the worship of the earthen Śiva.

First of all, O Supreme Lady, the wise one should bow to the divine guru;
Saying "Oṃ, homage to Hara", the wise one should gather the earth.

Saying "Homage to Maheśvara", carefully fashioning the liṅga;
Uttering here: "O Spear-in-hand, be firmly established!"

By this mantra, O Goddess, the nyāsa of life is prescribed;
The syllable "śa" joined with the bindu, pronounced long, is for the six limbs.

I will tell his meditation; listen with focused mind:
"Oṃ. One should constantly meditate on Maheśa, resembling a silver mountain, crested with the lovely moon, his limbs radiant with jewel ornaments, his hands holding an axe, a deer, granting boons and dispelling fear, tranquil, seated upon a lotus, praised on all sides by the hosts of immortals, wearing a tiger skin, the origin of the universe, the seed of the universe, dispelling all fear, five-faced, and three-eyed."

Placing a flower upon his head, he should perform mental worship;
Having meditated again, O Great Lady, and having placed a flower on Śiva,

And uttering, "O bearer of the Pināka," one should speak the pair, "Come here!"
Then the pair, "Stay here!" and here the pair, "Be present!"

Then "here," then "confined," and then one should speak one's own words.
Having uttered, "So long as the worship," then [saying], "I perform [it]."

And one should offer the bath-water to Paśupati with the dative ending and "namas."
O Devi, the Brahmin, the best of sādhakas, should prefix it with the beginning of the Veda [Om].

"This is water for the feet, O Maheśānī"; then the six-syllable mantra;
uttering the salutation, the wise one should present everything.

Having worshipped [him], O Maheśānī, one should worship the eightfold form:
Śarva, Bhava, and likewise Rudra, Ugra, Bhīma, Paśupati,

and Mahādeva and Īśāna—carefully make them end in the dative case.
Earth, water, and likewise fire, wind, and ether,

the patron of the sacrifice, and likewise the moon and the sun, together with the form.
Making them all end in the dative case everywhere, the best of sādhakas should worship them

beginning with the Praṇava and ending with "namas," in a counter-clockwise direction.
These are the eight forms of Śiva, in the order beginning from the east

and ending in the south-east. Having worshipped them, one should worship the vidyā, Śiva as the liṅga-bearer.
Then one should chant [the mantra] either one thousand and eight or one hundred [times].

"You are the concealer of what is most secret of secrets; receive the japa performed by us!
May there be siddhi for me, O God, through your grace, O Maheśvara!"

Then, taking water, one should dedicate the japa.
Then, having made mouth-music, the wise one should bow down with the eight limbs [of the body].

With the withdrawal [mudrā], saying, "O Mahādeva, forgive me," he should dismiss [him].
Thus worship is to be performed if one worships the mantras of the Śakti.

If one is devoted to initiation into the great mantras beginning with the Prāsāda,
Śākta initiation should never be taken out of delusion.

He is renowned as a Śaiva and becomes a master of all Tantras.
Now, therefore, I shall declare the most secret guideline:

Hara, Maheśvara, Śūlapāṇi, Pinākadhṛk,
Paśupati, Śiva, and Mahādeva, in this order:

thereafter, O Devi, the best of sādhakas should worship the eightfold form.
Then, O Maheśānī, he should perform japa, and after that, mouth-music.

Nothing else than this should be done if one is devoted to Śākta initiation.
O Devi, by engaging in what is forbidden, a man becomes a partaker of sin.

O Mahādevī, if one performs worship and the like with a deficiency or an excess,
he brings about [the sin of] Śiva-murder upon both the guru and the disciple.

O Maheśānī, if there is a deficiency or an excess by even a single syllable
in the count of the phonemes, O Maheśānī, it will be the murder of a Brahmin.

Therefore he is the most sinful; truly, truly, O Queen of the gods!
Having thus performed worship first, one should then worship another.

Having first worshipped Śiva, the worship of Śakti comes after that.
Indeed, whatever ritual offering there is, he should offer some of it to him.

Otherwise, even if it were Gaṅgā water, it would all become like urine.
Therefore, O Maheśānī, one should first worship the liṅga.

O Devi, if one places upon the head the bath-water of Śiva,
truly, truly, O Maheśānī, he is equal to Śiva; there is no doubt.

Becoming Śiva in form himself, one should perform the worship of the Devī,
whether initiated as a Śaiva, a Vaiṣṇava, a devotee of Durgā, Sūrya, Gaṇapati, or Indra.

Having first worshipped the liṅga, if one then worships another,
its fruit is multiplied ten-millionfold; truly, truly, there is no doubt.

If one worships another deity and only afterwards worships Śiva,
the fruit of his worship is consumed by yakṣas and rākṣasas.

Thus has been told to you, O beloved, the supreme essence of the Tantras.
What much more is to be said, O Devi? What further do you wish to hear?