Hear, O noble ones, of the sacred observance dedicated to the worship of the Śivaliṅga, as revealed in the scripture. One who undertakes this vow begins by crafting a beautiful golden lotus, complete with a pericarp and filaments, adorned with the nine precious gems and shaped with eight petals, following the proper tradition. In the very heart of this lotus, the devotee places a crystal liṅga set upon its pedestal. With a mind full of devotion and care for the prescribed rites, the worshipper then offers bilva leaves to the liṅga. The worship continues with a thousand white lotuses, along with red and blue water-lilies, white arka blossoms, karavīra, and bakula flowers, and any other flowers that may be available. With these, accompanied by the recitation of the Gāyatrī hymn, and offerings of fragrant substances, auspicious incense, and lamps, the devotee honors the liṅga. Further, the worship includes the rite of nīrājana and other ceremonies, venerating the liṅga form of the great Lord. To the south, agaru incense is offered with the Aghora mantra. To the west, divine realgar is presented with the Sadyojāta mantra. To the north, sandalwood and similar substances are offered with the Vāmadeva mantra. To the east, haritāla is presented with the Puruṣa mantra, along with offerings of white and black agaru. The devotee also offers the finest guggulu incense and sitāra incense to Īśa with heartfelt devotion. A great food offering is then prepared, or at the very least, cooked rice in proper measure, thus fulfilling the meritorious vow of the Śivaliṅga. This worship is prescribed for every month, but each month has its own special distinction. In Vaiśākha, a vajra liṅga is used; in Jyeṣṭha, one of emerald; in Āṣāḍha, of pearl; in Śrāvaṇa, of sapphire; in Bhādrapada, an auspicious padmarāga liṅga; in Āśvina, one of gomedaka; in Kārtika and Mārgaśīrṣa, of coral; in Puṣya, of vaidūrya; in Māgha, of sūryakānta; and in Phālguna, of crystal. Throughout all months, a single golden lotus is ideal. If that is not available, a silver one may be used, or at the very least, a lotus of any kind. Should gems be unavailable, the lotus may be crafted from gold or silver; if silver is lacking, then copper or other metals will suffice. It may even be made of stone, wood, clay with a base, fragrant substances, or fashioned temporarily as needed. During winter, Mahādeva is to be worshipped with a Śrī-patra leaf, but in all months, the golden lotus or any lotus may be offered. Alternatively, a silver lotus with a golden center—the best kind—may be used; if silver is not obtainable, bilva leaves are offered. If a thousand lotuses cannot be gathered, one may use half that number, or half again, or at least one hundred and eight. The goddess Lakṣmī, resplendent with auspicious marks, resides in the bilva leaf; Ambikā herself is present in the blue lotus, and Ṣaṇmukha in the lotus. Mahādeva, Śiva, the lord of all gods, is established in the lotus; thus, the wise should never neglect the Śrī-patra leaf. The blue lotus, the regular lotus, and especially the red lotus, are all highly potent; the stone lotus bestows success in all endeavors. Incense from black agaru destroys all sins, and guggulu and other fragrant incenses should also be offered. Sandalwood removes all diseases and grants every attainment; fragrant incense fulfills all desires. Incenses made from white and black agaru, as well as gentle sītārī incense, bestow liberation itself. In the white arka flower, Prajāpati, the four-faced creator, is present. In the karṇikāra blossom, the goddess of wisdom resides. In the karavīra flower is Gaṇādhyakṣa; in the bakula, Nārāyaṇa himself; and in all fragrant flowers, the daughter of the mountain dwells. Therefore, according to what is available, the devotee should worship the Lord of gods with these auspicious flowers, incenses, and other offerings, with devotion and according to one’s means. Sweet rice and great cooked food, prepared with ghee and various ingredients, should be offered with devotion. Even simple rice or mung-bean rice, in half or full measure, along with a yak-tail fan and palm-leaf fan, should be presented. All auspicious offerings, even those rightfully acquired, and various gifts, are to be purified with water and then given. With a mind full of devotion, one should offer to Rudra; milk, the immortal sustenance, is the nourishment of all the gods. By Viṣṇu and Jīṣṇu, all food is established; and by the gift of food, Śaṅkara is pleased with all beings. Therefore, one should worship the god with food, for life itself is rooted in food; satisfaction is in the offering, and the side-dishes are imbued with the wind’s presence. The great god, soul of all, lord of waters flowing in fragrance, is the very seat and manifest nature, established with the great principle and all that follows. Thus, each month, the god should be worshipped with devotion, following the prescribed rule; on the full moon, the vow should be observed for the fulfillment of all desires. Truthfulness, purity, compassion, peace, contentment, and charity are to be practiced; on both full and new moon days, fasting should also be undertaken. At the year’s end, one should especially give cows and release a bull, and with devotion, feed Brahmins learned in the Vedas. The liṅga, worshipped with all kinds of offerings, should then be installed in a sacred place of Śiva or given to a Brahmin. Whoever, O best of sages, observes this great vow of the Śivaliṅga with devotion every month, is truly the foremost among ascetics.