Those who delight in fame, it is said, attain the lunar realm; even those among men who are considered lowest—those attached to women, intoxicated, and yet worshippers of Rudra—reach the domain of Soma. When one worships the Lord with the sacred Gāyatrī mantra, one attains the world of the progenitors; with the Praṇava (Oṃ), one reaches the realm of Brahman; and by honoring him as Viṣṇu, one attains the Vaiṣṇava realm. Even a god who worships the great Lord just once with faith is elevated to the world of Rudra, where he rejoices among the Rudras. The proper worship begins with purifying the auspicious liṅga—honored by gods and demons alike—using pure water, and invoking the deity with devotion upon the prepared seat. Having seen the Lord properly and bowed to Śaṅkara, the devotee seats him on a pure and righteous seat. In the midst of the lotus of Oṃ, which arises from Soma, Sūrya, and Agni, endowed with detachment and sovereignty, and worshipped by all the worlds, the devotee continues the ritual. One offers water for washing the feet, for sipping, and for welcoming Rudra, Śaṃbhu, and bathes him with divine waters, as well as with ghee and milk. Rudra is then bathed with curds and purified according to proper method; after a final bath with pure water, he is worshipped with sandalwood and other offerings. The worship continues with rocanā and other substances, divine flowers, whole bilva leaves, and various kinds of lotuses—blue lotuses, water-lilies, nadyāvarta, jasmine, campaka, jati flowers, bakula, and karavira. Śamī flowers, bṛhat blossoms, wild agastya, apāmārga, kadamba, and beautiful ornaments are also offered. After presenting five kinds of incense, the devotee offers sweet rice, curd-rice, and foods soaked in honey and ghee. Pure rice, mung-bean rice, and six kinds of food are presented, or, alternatively, five kinds of food with ghee. Sometimes, simply one āḍhaka of pure rice is cooked and offered; the devotee circumambulates and bows repeatedly at the end. The worship continues with praise to Īśāna, and again to Śaṅkara, followed by worship of Īśāna, Puruṣa, Aghora, and Vāma. The Sadyojāta mantra is recited; with these five aspects, Śiva is worshipped, and by this method, the great Lord is pleased. Even the trees whose flowers and leaves are used in the worship of Śiva, as well as cows and the best of the twice-born, attain the highest state. Whoever worships Śiva—whether as Rudra, Śarva, Bhava, or the Unborn—even once, attains union with Śiva and is freed from rebirth. If one worships Parameśāna, Bhava, Śarva, or the consort of Umā, or even sees him by chance, one is freed from all sins. To worship or even witness Mahādeva being worshipped ensures that one goes to the world of Brahmā—of this there is no doubt. Even hearing and approving of such worship leads to the highest state. Whoever offers a ghee lamp even once before the liṅga attains that exalted state, difficult to achieve even for those established in their own āśramas—regardless if the lamp is of wood, earth, or any material, in the abode of Śiva. One who gives such a lamp, along with his family, is honored in the world of Śiva, whether the lamp is of iron, copper, silver, or gold. Whoever offers a lamp to Śiva, whether by rule or through devotion, proceeds to Śiva’s city in vehicles as radiant as ten thousand suns. Offering a ghee lamp before Śiva in the sacred month of Kārtika, or witnessing Parameśvara being worshipped according to rule, ensures that one reaches the world of Brahmā with faith. Invocation, presence, installation, and worship are likewise prescribed. The seat for worship is prepared with the Rudra Gāyatrī and Praṇava; ablutions are performed five times, especially with Rudra and the others. Thus, one should worship daily the God of gods, the consort of Umā. To his right, Brahmā is especially honored with the Praṇava; to the north, Viṣṇu, the Lord of gods, is worshipped with the Gāyatrī, and oblations are offered into the fire as prescribed. By worshipping Śaṅkara in this way, one attains union with Śiva. This, in summary, is the procedure for worshipping the Liṅga, as previously taught by Vyāsa, who heard it directly from the mouth of Rudra. Now, a question arises: How did the gods, upon seeing Paśupati, abandon their bondage as cattle? How were they freed from that state? Long ago, on the peak of Kailāsa, in his own city called Bhogya, the gods assembled and approached the all-knowing Lord by his grace. For the welfare of all the gods, Janārdana, along with Brahmā, mounted the shoulder of Garuḍa, the supreme person. Hari, together with the deities, went before the God of gods. Having reached the auspicious great mountain with the Lord, they remained there. With Indra, the Sādhyas, and the Yamas, they bowed to the excellent mountain. The blessed Vāsudeva, the bearer of Garuḍa, descended and ascended Mount Meru with the best of the gods. That mountain was free from all misfortune, ever bestowing supreme enjoyment. It resounded with the joyful cries of curlews, was filled with the songs of serpents, echoed with melodious music, was shaded with gentle darkness, bordered by groves, and caressed by lovely breezes and cool waters. It was adorned with hundreds of thousands of radiant mansions, graced by elegant and skillful flocks of swans, interspersed with dhava, khadira, palāśa, sandalwood, and other trees, and filled with hosts of excellent birds, cuckoos, and bees. In some places, it was thick with all kinds of divine trees—kurabaka, priyaka, tilaka, and many kadamba, tamāla, and flowering vines—its peaks rising in great variety. Upon the summit, a supreme Śaiva abode had been fashioned by Viśvakarman for the sport of the God of gods, Bhava, the supreme Lord.