In the sacred discourse, it is revealed that although many paths of yoga and knowledge exist, true cessation is attainable only through the five-syllabled mantra—no other method, wherever practiced, brings about such liberation. When one undertakes asceticism, free from all dualities, he is considered liberated, like a ripe fruit that remains untouched and perfect. Even if a man observes the Pāśupata vow for just a single day, he achieves a state that cannot be matched through Sāṃkhya or Pañcarātra, no matter how diligently these paths are followed. Thus, the characteristics of divine incarnations, from Manu to Kṛṣṇa, across the twenty-eight yugas, are described, marking the progression of time and dharma. When Kṛṣṇa Dvaipāyana arises in that kalpa, the division of the collections of scriptures becomes the mark of dharma. Upon hearing the glorious account of Rudra’s incarnation as proclaimed by Mahādeva, the blessed one bowed reverently to the great Lord. He then praised Mahādeva with chosen words and addressed Śaṅkara, declaring, “All the gods are pervaded by Viṣṇu; all the hosts are pervaded by Viṣṇu.” Indeed, there is no path equal to Viṣṇu, as the Vedas eternally sing—there is no doubt about this. The blessed one, devoted to worshipping your liṅga and ever intent on bowing to you, asked: “How did the god become the Lord?” Hearing Brahmā’s words, the supreme creator, Mahādeva gazed intently, pleased by the gravity of the question. Beholding the subject of worship, Śaṅkara spoke: “You yourself, Nārāyaṇa, and Śakra, the foremost of gods, are present. And the sages, who always worship the liṅga according to rule, have attained their own states, O Lord; therefore, they worship it.” Without liṅga worship, there is no attainment; thus, Janārdana, the blessed Lord, always worships himself with faith. Having spoken thus, Maheśvara, showing favor to Brahmā, again looked upon the Lord of gods and disappeared there itself. Then Brahmā, with joined palms, bowed and, regaining awareness from Śaṅkara, the blessed one set out to create the rest. At this point, a question arose: “How is the great god, Maheśvara, in the form of the liṅga, to be worshipped? You ought to tell us this now, O Romaharṣaṇa.” Questioned by the goddess on Mount Kailāsa, the Lord of gods explained to the mountain-born one seated on his lap, detailing the method of liṅga worship in order. Nandī, son of Śālaṅkāyana, standing nearby, having heard everything before, spoke to the virtuous son of Brahmā. To Sanatkumāra, he related the auspicious and supreme method of liṅga worship; and thus Vyāsa, of great splendor, learned it, consistent with the scriptures. Romaharṣaṇa declared, “I shall now relate, as I heard from the mouth of Śailādi and others, the proper procedure for bathing and offerings, beginning with bathing, and the method of worship. Now I shall explain the procedure for bathing, for the welfare of the Brahmins, which removes all sins and was directly spoken by Shiva in ancient times. By bathing according to this method, worshipping Śaṅkara once, and drinking the Brahma-kurcha, one is freed from all sins.” Three types of bathing have been described by Shambhu, the god of gods, for the benefit of Brahmins and others. First, one should perform the Varuna bath, then the excellent Agneya bath, followed by the mantra bath; after that, one should worship the Supreme Lord. If one bathes in water with a corrupted mind, purification does not occur even with ashes; purity of mind must be practiced, otherwise one should not attempt purification. Even if a person bathes in all rivers, lakes, and ponds until the end of time, if the mind is impure, purification does not occur—there is no doubt. When the lotus of the mind among people has awakened, it is pure; when it is asleep in darkness, only the light of knowledge makes it pure. For bathing, one should gather clay, cow dung, flowers, ashes, and kusha grass at the bathing spot. After washing and rinsing the feet and cleansing the body of dirt with substances found on the bank, one should then perform the bath. Using the mantra ‘uddhritāsīti’, the body is purified again; clay is taken, another garment donned, and the bath is performed, avoiding anything unclean. With the mantra ‘gandhadvārāṃ durādharṣām’, cow dung from a Kapila cow is applied, using only what is in the air. After bathing again and discarding the soiled garment, a white garment is worn for the bath. For complete purification from all sins, one should invoke Varuna, worship the deity mentally, and perform meditation-sacrifice to Bhava. After rinsing three times at the holy place, immersing oneself while remembering Bhava, and rinsing again as prescribed, one sanctifies the sacred water. Immersing again, the Aghamarshana hymn is recited; in that water, the master remembers the circles of the Sun, Moon, and Fire. After rinsing again and emerging from the water, the knower of mantras enters the center of the holy place once more to increase merit. With a deer’s horn, palasha leaves, properly washed, kusha grass, and flowers, water is sprinkled for ablution. The Rudra, Pavamana, and Tvarita hymns are used, as well as the Taratsamandi group and the two peace hymns. With the single śānti rite and the five Brahma purifications, remembering the forms of the presiding deities of those mantras and their seers, the twice-born anoints his own head with water and meditates in his heart on the three-eyed Lord, the five-faced Īśvara. Thus, the sacred procedure for bathing and worship is revealed, leading the devotee to purity and the divine presence of Maheśvara.