In that sacred land, the air is alive with the melodies of countless birds—jīvaṃjīvika, harita, cātaka, and many others who dwell in the forests, their sweet voices weaving a tapestry of song. The landscape is adorned with long ponds, tranquil lakes, lotus-covered pools, and shimmering reservoirs, each body of water beautifully festooned with clusters of blooming lotuses. Among these waters, the kumuda, radiant white lotuses, and striking blue lotuses flourish. The banks are vibrant with kādamba trees, and the flocks of chakravāka and other waterfowl bring further life to the scene. The waters teem with kāraṇḍava, plava, stately swans, and many other aquatic birds, while the land itself is rich with a wondrous variety of trees and flowers, each lending its own fragrance and color. This place is truly blessed, for everywhere one looks are sacred waters, each possessing its own spiritual potency. Here, Kṛttivāsa—the Lord bearing the bull-banner, Śiva himself—has chosen to reside. For the welfare of all the worlds, Śiva, the bestower of both worldly enjoyment and ultimate liberation, has gathered upon the earth all the most sacred tirthas—holy places, rivers, and lakes. From lotus ponds, reservoirs, wells, and even the great oceans, he drew a drop of water from each, assembling their essence for the benefit of all beings. With the assembled gods, Rudra created in that land the sacred site known as Bindusara, a place revered by sages and devas alike. It is said that on the eighth day of the waxing fortnight in the month of Mārgaśīrṣa, those who journey to Bindusara at the time of the equinox, having mastered their senses, and bathe there with deep faith, attain great merit. If, with silent prayers and the proper use of sesame water, they honor the gods, sages, ancestors, and fellow humans—knowing their names and lineages—their ritual bath yields the fruit of an Aśvamedha sacrifice, especially at moments of cosmic significance such as lunar eclipses, equinoxes, solstices, or seasonal transitions. On the beginnings of eras, the eighty-sixth day, and other auspicious occasions, those who offer gifts—be it wealth or other donations—to worthy Brāhmins at Bindusara receive a hundredfold the merit compared to other sacred places. Those who offer rice balls to their ancestors on the lakeshore bring inexhaustible satisfaction to their forebears—there is no doubt. After these sacred acts, devotees proceed to the house of Śambhu, with speech and senses controlled. Entering there, they worship Śarva, circumambulating him three times, and bathe the Lord Bhava with ghee, milk, and other pure substances, keeping themselves clean. They anoint him with fragrant sandalwood and kuṅkuma, and then worship the moon-crested god, the beloved of Umā, with pure flowers—bilva, arka, lotus, and others—using mantras from the Āgamas and Vedas. Even those not formally initiated may worship him by name and with the root mantra. After offering fragrant flowers, incense, lamps, food, and oblations, and expressing devotion through hymns, prostrations, songs, and delightful music, they continue with dance, recitation, salutations, cries of victory, and circumambulations. In this way, they worship the supreme Lord, the spouse of Umā. Those who worship thus are freed from all sins, their bodies radiant and youthful, having uplifted twenty-one generations of their lineage. They are adorned with divine ornaments and ride in golden aerial chariots, wreathed with tinkling bells, praised by Gandharvas and adorned by Apsaras. Shining in all directions, they journey to the world of Śiva, where they experience supreme happiness that fills the heart with delight. They remain in Śiva’s world, together with its celestial inhabitants, until the great dissolution. When their merit is spent, they return to earth, born into the homes of yogis, as twice-born knowers of the four Vedas. Attaining the Pāśupata yoga, they ultimately reach liberation. At dawn, during the transitions of the sun, at the solstices, on the auspicious eighth day called Ashoka, and during the festival of purification—whoever beholds that supreme god, clad in a hide and riding a chariot as radiant as the sun, is transported to Śiva’s world. Even the wise who see him at any time, freed from all sin, truly reach the world of Śiva. To the west, east, south, and north of the god, for a distance of two and a half yojanas, the entire field grants both enjoyment and liberation. In this sacred field, those who behold the linga known as Bhaskaresvara, after bathing in the holy pond, gaze upon the great Lord. This Lord of gods, the three-eyed one, was once worshipped by the sun himself; those who see him, freed from all sin, ascend to the supreme chariot. Praised by Gandharvas, they dwell in Śiva’s world, joyful for a kalpa. When their merit is exhausted, they are reborn in noble families on earth, or in the homes of yogis as excellent twice-born, skilled in the Vedas and Vedangas, and devoted to the welfare of all beings. Mastering the scriptures on liberation and remaining equal-minded, they attain the supreme yoga of Śambhu and at last reach liberation. In that holy field, O Brahmins, wherever a linga is found—whether worshipped or not, in the forest, by the roadside, at a crossroads, or even in a cremation ground—if one approaches with unwavering faith and full concentration, and bathes the linga with devotion, fragrant substances, delightful flowers, incense, lamps, offerings, salutations, and hymns, and with prostrations, dance, song, and similar acts of worship, such a person surely attains the world of Śiva.