Once the proper procedures have been carefully followed and the sacred installation completed, the devotee is to honor and feed the Brāhmaṇas, thus attaining Śiva in Śiva’s own abode, as prescribed by tradition. When the installation is performed in the company of Brāhmaṇas, one attains a deep union with the Goddess herself. In the auspicious month of Āṣāḍha, a beautiful house is to be constructed—built with well-fired bricks, according to the rules and within one’s means. This house should be filled with all kinds of grains and auspicious items, furnished with household implements like pestles and mortars, and supplied with male and female servants, beds, seats, and all that is needed for comfort. The house is to be covered completely with garments, and the great Lord, the husband of Umā, is to be bathed with ghee and other sacred substances. After this, a thousand Brāhmaṇas should be fed according to the prescribed rites, and a learned, humble Brāhmaṇa who has mastered the Vedas should be especially honored. A Brāhmaṇa in the first stage of life should be worshipped with sincere devotion, and a maiden of slender waist and full span of life is to be offered. A field, a pair of cows, and a house adorned with divine beds and seats—resembling Mount Meru—should also be presented. Through these acts, the devotee reaches Goloka, delighting eternally with Bhavānī and becoming her equal, imperishable throughout the ages. There is no doubt—one attains union with Bhavānī, surrounded by the elements and adorned with splendid banners. In the month of Śrāvaṇa, one should offer to Śarva a mountain of sesame, decorated with canopies, banners, cloths, and auspicious elements. After feeding the Brāhmaṇas, all rituals as previously described should be repeated. Then, in the month of Bhādrapada, a beautiful mountain of rice is to be created, adorned similarly, and offered with proper procedure after feeding the Brāhmaṇas. The radiant devotee, shining like the sun’s rays, delights with Bhavānī. In the month of Āśvayuja, a great mountain of grains is to be made, adorned with gold and cloth, and offered to Śaṅkara after feeding the Brāhmaṇas, with all rites performed as before. This offering should include all grains, the essence of all seeds, all auspicious elements, and be adorned with every kind of jewel. The mountain is to have four peaks, decorated with canopies and umbrellas, fragrant garlands, incense, and various ornaments. The celebration should be enhanced by dancers and singers, with conches, vīṇās, and other instruments, accompanied by the chanting of Brahman and auspicious rites of great merit. The mountain, named Meru, is to be adorned with eight great banners and a profusion of flowers, serving as the supreme support of the three worlds. On the summit of this Meru, Śiva should be placed; in the middle, the elements; on the south, Brahmā with his four faces, as tradition dictates. On the north, the lord of gods, Nārāyaṇa, free from affliction, is to be placed, along with Indra and the other guardians of the worlds, all installed with devotion and proper procedure. After establishing, bathing, and worshipping Maheśvara, the trident—worshipped by the gods—should be placed in the right hand of the deity. In the left, the noose of Bhavānī and a lotus adorned with gold are to be given. For Viṣṇu, the conch, discus, mace, and lotus must be carefully offered. Brahmā is to be given a rosary and a water-pot; Indra, the thunderbolt; Agni, the supreme weapon called śakti. Yama receives the staff; Nirṛti, the sword; Varuṇa, lord of night, the great noose named Nāga. Vāyu is given the staff; Kubera, the mace; and Īśāna, the axe—each offering made in its proper order. After a great worship of Śiva, accompanied by an offering of cooked food, all the other gods should be worshipped as extensively as one’s means allow. After feeding the Brāhmaṇas and carefully completing the worship, the Mahāmeru vow should be observed and offered to Mahādeva. Attaining Mahāmeru, the devotee delights with Mahādevī for a long time and surely attains union with her—there can be no doubt. Any woman who, during the month of Kārtika, creates an image of the auspicious goddess Umā, adorned with all ornaments and auspicious features, and establishes her in gold, copper, or other metals according to proper rites, and likewise creates the Lord of gods with all auspicious marks, and installs before them Agni holding the ladle, Pitāmaha, and Nārāyaṇa, bestower of blessings, all adorned with ornaments, and carefully establishes them surrounded by the guardians of the worlds and Siddhas in the temple of Rudra—she should offer this vow with devotion. Such a woman, having attained the form of Bhavānī, rejoices with Bhava. The meritorious vow of single-meal fasting is to be observed every month in succession, beginning with Mārgaśīrṣa and continuing until Kārtika. This practice is established for the welfare of men, women, and all beings. A man who observes this vow attains union with Śiva; a woman attains union with Devī—there is no doubt, for this is the teaching of Śiva. In all vows, after worshipping the Lord of gods, the consort of Umā, one should recite the five-syllabled mantra according to the prescribed method. By recitation alone, especially in the observance of vows, their completion is ensured—there is no other way. Therefore, the auspicious five-syllabled mantra must be recited. The sages then inquire: “How does this five-syllabled mantra work, and what is its power? Please explain it to us, step by step, O highly fortunate one, for we are eager to hear.” In response, it is said: “Long ago, this meritorious teaching was spoken by the god Rudra, the Lord of gods, Śambhu, to Pārvatī. Now, I will briefly relate it to you.