Beholding the sacred object of worship before him, Śaṅkara, the great Lord, addressed it with reverence, declaring, “You yourself are Nārāyaṇa, and Śakra, the foremost of the gods, is also present here.” He explained that the sages, devoted to worshipping the liṅga in accordance with scriptural injunctions, have attained their proper states, O Lord, and thus continue to worship it. Śaṅkara further revealed that without liṅga worship, there is no attainment of the highest state; for this reason, Janārdana, the blessed Lord, always worships himself with unwavering faith. Having spoken these words, Maheśvara, out of compassion for Brahmā, looked kindly upon the Lord of gods and, in that very place, vanished from sight. Brahmā, regaining his awareness after Śaṅkara’s favor, bowed with joined palms and, filled with gratitude, set forth to continue his work of creation. At this point, a question arose: “How should the great god Maheśvara, in the form of the liṅga, be worshipped?” the sages asked Romaharṣaṇa, seeking to know the proper method. Romaharṣaṇa replied that, long ago, on Mount Kailāsa, the goddess Pārvatī herself had asked this very question of the Lord of gods. Seated on his lap, the mountain-born goddess listened as Śiva explained, step by step, the correct method of liṅga worship. As this sacred conversation unfolded, Nandī, the son of Śālaṅkāyana, who stood nearby and had heard the teachings before, shared the supreme method of liṅga worship with the virtuous Sanatkumāra, the son of Brahmā. Thus, Vyāsa, radiant with wisdom, learned this method, perfectly consistent with the scriptures. Romaharṣaṇa then said, “I shall now recount, as I heard from Śailādi and other sages, the proper procedures for bathing, the offerings, and the method of worship, beginning with the ritual bath. This process, spoken by Śiva himself in ancient times for the welfare of Brahmins, removes all sins.” He explained that there are three types of ritual bathing described by Śambhu, the god of gods, for the benefit of Brahmins and others. First comes the Varuna bath, followed by the excellent Agneya bath, and then the mantra bath. After these, one should worship the Supreme Lord. Romaharṣaṇa emphasized the importance of purity of mind, stating that if one bathes in water with a corrupted mind, even the use of sacred ashes does not purify. True purification requires inner purity; otherwise, the ritual is fruitless. Even if a person bathes in all rivers, lakes, and ponds until the end of time, without a pure mind, purification does not occur—this is certain. The mind, when awakened like a lotus, is pure; when it is dormant in darkness, only the light of knowledge can make it pure. For the ritual bath, one should gather clay, cow dung, flowers, and ashes, placing them on the riverbank, along with kuśa grass at the bathing spot. After washing and rinsing the feet and cleansing the body of dirt with these substances, one should then perform the bath. With the mantra “uddhritāsīti,” the body is further purified; clay is applied, a fresh garment is donned, and all unclean things are avoided. Using the mantra “gandhadvārāṃ durādharṣām,” the knower of mantras applies cow dung from a Kapila cow, taking only what is found in the air. After bathing again and discarding the soiled garment, a white garment is put on, and the bath is completed. For full 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 should sanctify the sacred water. Immersing once more, the devotee recites the Aghamarṣaṇa hymn, remembering the circles of the Sun, Moon, and Fire in that water. After rinsing again and emerging from the water, the knower of mantras enters the center of the holy place once more to increase merit. Using a deer’s horn, palāśa leaves, kuśa grass, and flowers, all properly washed, one sprinkles water for ablution. The mantras of Rudra, Pavamāna, and Tvarita, as well as the Taratsamandi group and the two śānti hymns, are recited. With the single peace rite and the five Brahma purifications, remembering the forms of the presiding deities and their seers, the devotee anoints his own head with water. Thus purified, the twice-born meditates in his heart on the three-eyed Lord, the five-faced Īśvara. Having performed ācamana as prescribed in his own sūtra, with pure hands and seated in a clean place, he sprinkles himself with water, holding kuśa grass in his right hand, and drinks water three times, attentively forming a circle. Circumambulation is then performed for the pacification of harm and sin. In this way, the excellent method of bathing and ācamana is accomplished, all for the benefit of the brāhmaṇas. Next, the devotee invokes the goddess Gāyatrī, the mother of the Vedas, with the words, “May the boon-giving goddess come,” and likewise calls upon Maheśvarī. He offers water for washing the feet, for sipping, and arghya to her, and performs threefold prāṇāyāma, whether seated or standing. The Gāyatrī is recited with praṇava a thousand times, or half that, or at least one hundred and eight times, performing each set in the three prescribed ways. Having offered arghya, worshipped, and bowed his head, he addresses the goddess, “O goddess on the highest peak,” and then respectfully dismisses the mother. Facing east, with joined palms, he bows to Gāyatrī, the mother of the Vedas, and prays to Bhāskara, the Sun. He bows to the rising sun, the brilliant one, and to Jātavedas; then, according to rule, he offers reverence to Sūrya and Brahmā as well. Thus, the sacred procedures for worship and purification, as taught by the ancient sages and revealed by Śiva, are faithfully observed for the attainment of merit and the favor of the Supreme Lord.