One must always practice the sacred acts of sprinkling and especially bathing, for such acts are said to yield a merit so great that it could destroy the sins of all three worlds. Remarkably, even the act of killing a single being within a temple of Shiva brings forth the full result typically reserved for grander deeds. For the sake of Shiva, it is permitted—even prescribed—to harm flowers, O best of the twice-born. Animal sacrifice, when performed for the sake of prescribed rites, and the punishment of the wicked by kshatriyas, are allowed by the scriptures. Yet for yogis and those who have realized Brahman, there are no actions that are specifically enjoined or forbidden; they are beyond such distinctions. Thus, for most, killing should be avoided by steering clear of what is prohibited. Those who have renounced all actions, the knowers of Brahman, remain ever detached from such concerns. Women, however, are to be treated differently. They must never be killed, but always honored, even if they are found to be engaged in sinful acts. All women are considered pure, and this is especially true for those born in the lineage of Atri. To kill a woman of the Atreya lineage is a sin equal to killing a Brahmin. Indeed, women must not be killed under any circumstances, regardless of their deeds. No one, at any time or place, should offer women as sacrifices, regardless of their conduct or caste. Whether a woman is beautiful or unattractive, clean or wearing soiled clothes, she must never be harmed by mortals, out of reverence for Shiva. Those who follow vows outside the Veda, who are excluded from Vedic and Smriti rites and are known as heretics, must not be spoken to by the twice-born. They must not be touched or even seen, for seeing them is likened to gazing directly at the sun. Nevertheless, such heretics are to be punished by kings and other beings. Yet, O twice-born, even if a mortal comes into contact with the virtuous just once, and worships the great Lord, he attains the world of Rudra. On the other hand, those who lack devotion become miserable and merciless, endlessly caught in the cycle of existence, which is the root of all suffering. Those devoted to Shiva, the God of gods and Supreme Lord, are truly fortunate. After enjoying the pleasures of this world, they ultimately attain liberation. Whether their devotion arises in relation to sons, wives, or homes, if their mind inclines—even once, through association—to the Supreme Deity, then even the greatest ascetics find that the world of the Supreme Lord is not far from them. At this point, a question arises: O greatly wise one, how can mortals—weak, dull, and with little strength or substance, even if their lifespan spans a kalpa—properly worship the great god, the Lord of all creatures? Even the gods themselves, though they worship Shankara with austerity for thousands of years, rarely behold him. So how, then, can mortals hope to worship him? It is indeed as you have said, O best of sages. Yet, with faith, Shiva may be seen, worshipped, and spoken to. Even those without devotion, if they worship him by chance, receive results from the Lord according to their own disposition. If a degraded twice-born, being impure, worships Shiva, he attains the realm of spirits. If his mind is clouded by delusion and anger, he reaches the abode of demons. A wicked person who worships after eating forbidden food attains the state of a yaksha. Those who delight in singing or dancing attain the realms of Gandharvas. Those who seek fame attain the lunar realm. The lowest of men, attached to women and intoxication, worshipping Rudra, attain the place of Soma. When one worships the god with the Gayatri mantra, the world of the progenitors is attained; with the Pranava (Om), the Brahman realm; and by honoring him as Vishnu, the Vishnu realm. Even if a god worships the great Lord just once with faith, he attains the world of Rudra and rejoices there with the Rudras. The proper worship begins by purifying the auspicious linga, revered by gods and demons alike, with pure water, and invoking the god upon the seat with devotion. After beholding the deity properly and bowing to Shankara, one should seat him on the prepared, pure seat, endowed with righteousness and knowledge. In the heart of the lotus of Om, born of Soma, Surya, and Agni, and endowed with detachment and sovereignty, worshipped by all the worlds, one should offer water for washing the feet, for sipping, and for welcoming Rudra, Shambhu. The god is to be bathed with divine waters, as well as with ghee and milk. Rudra should also be bathed with curds and purified according to the proper method. After bathing with pure water, one should worship him with sandalwood paste and other offerings. The worship continues with rochana and other sacred substances, divine flowers, whole bilva leaves, and various kinds of lotuses: blue lotuses, water-lilies, nadyavarta, jasmine, campaka, jati flowers, bakula, and karavira. Other offerings include shami flowers, brihat flowers, wild agastya, apamarga, kadamba, and beautiful ornaments. After offering five kinds of incense, one should present sweet rice, curd-rice, and foods soaked in honey and ghee. Pure rice, mung-bean rice, and six kinds of food may be offered, or simply five kinds of food with ghee. Alternatively, one may cook a single adhaka of pure rice. After circumambulating, one should bow repeatedly at the end. Having praised the god Ishana, and again worshipped Shankara, one should also worship Ishana, Purusha, Aghora, and Vama, and recite the Sadyojata mantra. With these five, one should worship Shiva, for by this method the great Lord is pleased. The trees whose flowers and leaves are used in the worship of Shiva, as well as cows and the best of the twice-born, all attain the highest state. Whoever worships Shiva, Rudra, Sharva, Bhava, or the Unborn, even once, attains union with Shiva and is freed from the cycle of rebirth. If one worships Parameshvara, Bhava, Sharva, or the consort of Uma, or even sees him by chance, all sins are washed away. Even witnessing Mahadeva being worshipped ensures that the mortal attains the world of Brahma—of this, there is no doubt.