In the sacred tradition, the worship of the Śiva-liṅga is described with great care and reverence, its details woven through the changing months and seasons. In the month of Āṣāḍha, the liṅga is to be fashioned from pearl, its pure luster reflecting devotion. When Śrāvaṇa arrives, sapphire becomes the chosen gem, while in Bhādrapada, an auspicious liṅga of padmarāga is prescribed. As the months turn, so do the materials: in Āśvina, the liṅga should be of gomedaka, and in both Kārtika and Mārgaśīrṣa, coral is favored. With the coming of Puṣya, vaidūrya gem is used, followed by sūryakānta in Māgha, and crystal in Phālguna. Throughout all months, a single golden lotus is to be offered. If gold is not within reach, a silver lotus may be used, or at the very least, a lotus flower alone. Should gems be unattainable, the liṅga may be made of gold or silver; if even these are lacking, copper or other metals are acceptable. In the absence of metals, stone, wood, or clay with a proper base may be used, or even fragrant substances, or a liṅga fashioned just for the occasion. During the winter season, worshippers are instructed to offer a Śrī-patra leaf to Mahādeva. In all months, a golden lotus is ideal, but even a single lotus is acceptable. Alternatively, a silver lotus with a golden center—the finest kind—may be presented. If silver is not available, then bilva leaves are to be used in worship. When a thousand lotuses cannot be gathered, one may offer half that number, or half of that, or at least one hundred and eight. Each offering carries deep significance: the goddess Lakṣmī, adorned with auspicious marks, dwells within the bilva leaf; Ambikā herself is present in the blue lotus; Ṣaṇmukha abides in the regular lotus. Mahādeva, the great god Śiva, is established in the lotus flower. Thus, the wise should never neglect to offer the Śrī-patra leaf, no matter the circumstance. Among lotuses, the blue, the regular, and especially the red lotus are highly effective in worship. The stone lotus is said to grant success in all undertakings. A lotus made from black agaru wood destroys all sins, and incense such as guggulu and others should also be offered. Sandalwood, with its cooling fragrance, removes all diseases and bestows all attainments, while other fragrant incenses fulfill every desire and purpose. Incense made from white and black agaru, as well as gentle sītārī, directly grants the highest liberation. Flowers, too, are filled with divine presence: in the white arka flower, Prajāpati, the four-faced creator, is present; in the karṇikāra blossom, the goddess of wisdom abides. Gaṇādhyakṣa is found in the karavīra flower, Nārāyaṇa himself in the bakula, and the daughter of the mountain dwells in all fragrant flowers. Therefore, with whatever is available, one should worship the Lord of gods with these auspicious flowers and incense, offering them with devotion and according to one’s means. After these offerings, sweet rice and other great cooked foods, rich with ghee and various ingredients, are to be presented with devotion. Alternatively, pure rice or mung-bean rice, whether half or a full measure, may be offered, along with a yak-tail fan and a palm-leaf fan. All auspicious offerings, even those rightfully acquired, and various gifts should be purified with water before being presented. Milk, the immortal sustenance, is especially dear to Rudra, for it is the support of all the gods. All food is established by Viṣṇu and Jīṣṇu, and by the giving of food, Śaṅkara is pleased with all beings. Thus, one should worship the god with food, for life itself is sustained by it. Satisfaction resides in the offering, and in the side-dishes, the wind itself is present. Mahādeva, the soul of all, the lord of the waters flowing in fragrant streams, is the very seat of manifest nature, established with the great principle and others. Therefore, each month, the devotee should worship the god with devotion, following the prescribed rules. On the full moon day, one should especially observe the vow for the fulfillment of all desires. Truthfulness, purity, compassion, peace, contentment, and charity are to be practiced by the devotee. On both full and new moon days, fasting is recommended. 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, having been worshipped with all these offerings, should be established in a sacred place of Śiva or given to a Brahmin. Whoever, O best of sages, observes this great vow of the Śiva-liṅga with devotion each month is truly the foremost among ascetics. Such a devotee, journeying in radiant celestial chariots adorned with jewels and shining like ten million suns, reaches the divine city of Śiva and never returns to this mortal realm. Even if one observes this supreme vow for a single month, he attains the world of Śiva—there is no doubt of this. If, however, his mind is drawn to other boons, by observing the vow for a year, he gains those and then ultimately reaches Śiva. Whether one desires divinity, the status of an ancestor, sovereignty among gods, or the office of Gaṇapati, whatever he is attached to, he attains. The seeker of knowledge gains knowledge; the seeker of enjoyment finds pleasure; the seeker of wealth receives treasure; and one who desires long life attains longevity. Whatever desires he contemplates, he enjoys them here, and by the vow of a single month, ultimately attains the state of Rudra. This pure, supreme, and secret vow was established by the creator of the universe, inspired by the supreme Śiva, for the welfare of gods, asuras, siddhas, mortals, and vidyādharas alike. Having worshipped the Lord in this way, following the proper rules, and bowing the head with family and attendants, one should recite the hymn called ‘Vyapohana’ and circumambulate Śiva with effort. This hymn, composed by the creator of the universe for the welfare of the three worlds, was offered by the great and venerable god, the grandfather of all, together with the gods. Now, listen as the ‘Vyapohana’ hymn is declared—a hymn bestowing all attainments and auspiciousness, as heard from the mouth of Nandin by the great-souled Kumāra.