In that sacred land, those who approach with reverence and knowledge—honoring the gods, sages, ancestors, and fellow humans with silent prayers, and offering sesame water as prescribed, mindful of each name and lineage—bring satisfaction to all realms. By bathing in those holy waters at auspicious times—during lunar eclipses, equinoxes, solstices, or the changing of seasons—one gains merit equal to performing the great Aśvamedha sacrifice. On especially sacred days, such as the beginnings of cosmic eras, the eighty-sixth day, and other holy occasions, those who give gifts—wealth or offerings—to worthy Brāhmins there receive blessings a hundred times greater than at any other holy place. When rice balls are offered to ancestors on the lake’s shore, their forebears are granted inexhaustible satisfaction; there is no doubt about this. After these rites, the devotee proceeds to the house of Śambhu, controlling speech and senses, and upon entering, worships Śarva. The devotee circles the deity three times, bathes Bhava with ghee, milk, and other pure offerings, and remains pure in body and mind. Fragrant sandalwood and kuṅkuma are applied in anointing, and the god—moon-crested, spouse of Umā—is honored with devotion. Śaṅkara is worshipped with pure flowers—bilva, arka, lotus, and more—accompanied by mantras from the Āgamas and Vedas. Even those not formally initiated may worship him by name and with the root mantra. The worship continues with fragrant flowers, incense, lamps, offerings, and oblations, with hymns, prostrations, songs, and delightful music. There is dance, recitation, salutations, cries of victory, and circumambulation. Thus, the god of gods, consort of Umā, is properly worshipped. Freed from all sins, the devotee becomes radiant with beauty and youthful pride, uplifting twenty-one generations of his lineage, adorned with divine ornaments. He rides in a golden aerial chariot with tinkling bells, praised by Gandharvas and adorned by Apsaras, illuminating all directions as he ascends to Shiva’s world, where he enjoys profound happiness. He dwells there with the blessed until the great dissolution. When his merit is spent, he returns to earth, born into the house of yogis as a twice-born, a knower of the four Vedas. Attaining the Pashupata yoga, he finds liberation. At dawn, during the transitions of the sun, at the solstices, on the eighth day called Ashoka, and at the festival of purification—those who behold the supreme god, clad in a hide and riding a chariot shining like the sun, are assured passage to Shiva’s world. Even the wise who see him at any time, freed from all sin, truly reach that divine realm. To the west, east, south, and north of the god, for two and a half yojanas, the entire field grants both enjoyment and liberation. In this sacred region, those who see the linga called Bhaskaresvara, after bathing in the holy pond, behold the great Lord himself. This Lord of gods, the three-eyed one, was once worshipped by the sun. Those who see him, freed from all sin, ascend to the supreme chariot and are praised by Gandharvas as they journey to Shiva’s world, where they remain, joyful, for a kalpa. After enjoying abundant, delightful pleasures in Shiva’s world, when their merit is spent, they are born again in noble families, or in the homes of yogis—excellent twice-born, accomplished in the Vedas and Vedangas, devoted to the welfare of all beings. Skilled in the scriptures of liberation, equal-minded, and having attained the supreme yoga of Shambhu, they ultimately reach liberation. In this holy field, wherever a linga is seen—worshipped or unworshipped, in forest or by the roadside, at crossroads or cremation grounds—those who behold it with unwavering faith and concentration, and bathe it with devotion, fragrant substances, and delightful flowers, with incense, lamps, offerings, salutations, and hymns, with prostrations, dance, and song, ascend to Shiva’s world. Even women who worship with faith attain the same blessed fruit; there is no doubt. Who could recount all the virtues of this supreme field, save the gods and Maheshvara himself? Whoever—man or woman—goes to this excellent place, with or without faith, during the months beginning with Madhava, and bathes in the waters of the Bindusaras, beholding Virupaksha and the goddess Shiva, the granter of boons, as well as Chanda, Karttikeya, Ganesha, the bull, the wish-fulfilling tree, and Savitri, attains the world of Shiva. Bathing at the Kapila ford, destroyer of sins, grants one’s desires and leads to Shiva’s world. Whoever establishes a pillar there with proper rites and controlled senses uplifts twenty-one generations and journeys to Shiva’s world. Bathing at Ekamra, that auspicious field of Shiva, equal to Varanasi, surely brings liberation. There, too, is the mother Viraja, established as Brahmani. By beholding her, a mortal purifies his lineage for seven generations. Seeing the goddess even once, worshipping her with devotion and bowing, a person uplifts his lineage and attains the world of Brahma. Such are the glories and blessings of this sacred land, bestowed upon all who approach with faith, devotion, and proper observance.