Listen, O best of the twice-born, to the sacred merits and wondrous acts that unfold in the presence of Shiva’s holy field. Simply by touching or circumambulating this field, one accrues merit a hundredfold; yet, to bathe in its waters is to gain even greater blessings. Should one bathe in milk, the merit multiplies a hundred times more; with curd, it grows a thousandfold; and with honey, yet another hundredfold increase is gained. But bathing with ghee brings merit without end, and with sugar, the merit again increases a hundredfold. If a pilgrim reaches a river near Shiva’s field and bathes there, the rewards are profound. Should one, forsaking food, abandon the body in this sacred place, he is honored in Shiva’s own world. These rivers near Shiva’s field are renowned for their beauty, and the ponds, wells, and tanks in their vicinity are remembered as Shiva’s holy places. Bathing in these tirthas with devotion, O best of Brahmins, frees one from even the gravest of sins, such as the killing of a Brahmin—there can be no doubt. To bathe in Shiva’s tirthas at dawn grants the fruits of an Ashvamedha sacrifice and entrance to Rudra’s world. To bathe with devotion at midday bestows merit equal to a holy bath in the Ganges. When one bathes at sunset, one attains Shiva’s own abode. Thus, by immersing oneself in Shiva’s sacred waters—whether a twice-born bathes three times, or even a single man bathes once—all sins are cast away, and union with Shiva is assured, leaving no reason for doubt. Such is the power of these places that even a frightened boar, once chased by a dog, entered by chance the doorway of Shiva’s holy waters and died there. By this, O twice-born, that boar attained the status of a leader among Shiva’s Ganas. Every morning, whoever beholds Shiva, Lord of the gods, in the form of the linga, attains a state higher than all others. At noon, the vision of Mahadeva yields the fruit of sacrifice, and in the evening, having gained the fruit of all sacrifices, liberation is achieved. All sins—whether committed by mind, speech, or body, whether grave or minor—are abandoned at the crossing where one beholds Ishana, the Lord, in the form of the linga. Sins of a month are washed away, and Shiva’s abode is reached. On auspicious days—the solstices, the half-months of the sun’s course, or the equinox—worship brings attainment of the supreme state. Pure in conduct, if one circumambulates the temple three times, following the proper path with gentle steps, every step bestows the fruit of the horse sacrifice. And whoever always praises Shiva, the Supreme Lord, with words, is destined for Shiva’s abode—what more need be said? Furthermore, if one prepares a circle or field with fragrant cow dung and water, embellishing it with powders of pearls, sapphires, rubies, and crystals, as well as emeralds, gold, silver, or even simple powders, and draws upon it a blessed lotus—ten hands in measure, complete with its pericarp—near Mahadeva, then great merit is gained. There, invoking Mahadeva endowed with nine powers, or with five, six, or eight, and again with eight for Ishana, ten for the spokes, and ten more on the outer side, one worships and bows. Such offerings to the Lord of gods yield the fruit of giving land. Even if a poor person draws a lotus with rice flour or similar means, all the previously described merit is attained, without doubt. Drawing a twelve-spoked circle likewise brings the highest state. Using jewel powders and other substances, and the twelve forms, one should establish the Sun in the center of the maṇḍala and worship him. Surrounding him with the planets, or not, one attains supreme union with the Sun. Even with ordinary means, arranging a six-angled figure as desired brings blessings. In the center, the Goddess—the very source of creation and of the form of Brahman—is placed. On the right is Sattva, on the left, Rajas. In front is Tamas, and in the center, the Goddess Ambikā herself. On the right are the five elements and their subtle forms; on the north, the five organs of action and the five organs of knowledge are worshipped. Thus, the six-angled figure becomes a seat of worship. One should also honor the self, the inner self, the pair, the intellect, the ego, and the great principle. In this way, the fruit of all sacrifices is attained. Thus have I described the natural maṇḍala to you. Now, O best of Brahmins, I shall explain the means for attaining all desires. Draw a maṇḍala the size of a cowhide with cow dung, making it square as prescribed, and sprinkle it with water. The knower of mantras should then adorn it with canopies and charming umbrellas, bubbles, half-moons, and golden aśvattha leaves. Decorate with white, fully blossomed lotuses, red and blue water-lilies, pearl garlands at the edge of the canopy, and hanging white banners. Place white clay vessels, smooth full pitchers, garlands of fruits and fresh leaves, vaijayantī garlands, and cloths. Light fifty rows of lamps and offer five kinds of incense, then draw an excellent lotus with fifty petals using powders of various colors or white powders, making it one hand in width. In the pericarp, place the god Bhava, Lord of the gods, together with the goddess. Upon the petals, arrange the letters alongside the Rudras, beginning from the east, in their proper order. Such, O fortunate ones, are the sacred acts and arrangements by which one draws near to Shiva, attaining the highest merit and the supreme goal.