Hear then the sacred instructions on worship and the path to Shiva’s grace, as revealed in the ancient Purāṇa. One who seeks to perform the rite for peace and longevity should first fashion an image of Kāla, the Lord of Time, in human form, holding a noose and goad. This image should be made of gold, either with a hundred niṣkas or, if resources are limited, with ten. When the image is ready, it should be offered as a gift, accompanied by an offering of sesame seeds to secure full longevity. For the removal of disease, one should donate clarified butter and, in reverence, feed a thousand Brahmins—or at least a hundred, if means are scarce. If poverty presses heavily, let the worshipper do whatever is possible within their means, never neglecting the great worship of Bhairava, which pacifies restless spirits and harmonizes the directions. At the conclusion of these rites, one must perform the grand anointing and offering to Shiva, then host a sumptuous meal for the Brahmins. When the sacrifice is completed in this manner, faults and afflictions are pacified. This rite of peace should be performed each year during the month of Phālguna. If any sign of inauspiciousness appears, it should be performed at once, or at least within a month; and if a grave sin arises, one should turn to the worship of Bhairava. Should a serious illness manifest, renew your resolve and do what is possible—even if it is only to offer a lamp if poverty allows nothing more. If even this is beyond reach, after bathing, give whatever little you can, and with devotion, offer one hundred and eight salutations to the Sun, repeating the sacred mantra. The truly wise may perform a thousand, ten thousand, a hundred thousand, or even a crore salutations, for by this offering of salutations all the gods are satisfied. When the mind is offered to your form, O Lord, it no longer delights in emptiness; the sense of ego, the “I am,” dissolves upon beholding you. I am humble in my own body, while you, O Lord, are the great one; my nature is no longer empty, for now I am truly your servant. After worship and salutations to the Self, as is fitting, and after making the offering to Shiva, one may accept the betel leaf. Then, with devotion, perform circumambulation of Shiva one hundred and eight times yourself, or, if possible, have another do a thousand, ten thousand, a hundred thousand, or even a crore circumambulations. By circumambulating Shiva, all sins are destroyed instantly; for the root of suffering is disease, and the root of disease is indeed sin. It is declared that only righteousness removes sin, and the righteousness performed for Shiva is powerful enough to dispel all faults. Circumambulation is said to be the foremost among duties to Shiva; in practice, this act is itself the recitation of the sacred syllable Om. Birth and death, the pair of opposites, are called the wheel of illusion, and the altar for offerings is said to be the very wheel of Shiva’s illusion. Beginning at the altar, one should enter, step by step, in the order of circumambulation, leaving a space between each step. Then, offer salutations; this is said to be circumambulation. Upon departing, birth is attained, and with each salutation, the self is offered. Thus, birth and death—the opposites—are offered into Shiva’s illusion. Whoever offers these dualities to Shiva is no longer bound by them. As long as one is dependent on bodily action, one is said to be bound and living; true liberation, say the wise, is mastery over the three bodies. Shiva, the mover of the wheel of illusion, is the supreme cause; he alone removes the opposites that are offered into his illusion. Therefore, offer to Shiva the opposites that arise through him. The wise know that circumambulation and salutations are most dear to Shiva. Circumambulation and salutations to Shiva, the Supreme Self, bestow the same fruits as worship performed with all the sixteen forms of service. There is no sin on earth that cannot be destroyed by circumambulation; therefore, let one destroy all sin by this act alone. A devotee of Shiva, silent and endowed with truth and other virtues, should practice ritual, austerity, recitation, knowledge, and meditation. From these acts arise sovereignty, a divine body, knowledge, the removal of ignorance and doubt, and the presence of Shiva himself. Through action, one attains the fruit; darkness is dispelled, and the results of birth, as well as those produced by knowledge and intellect, are removed. A devotee of Shiva should act according to place, time, body, and means, always as is fitting. The wise should dwell in the abode of Shiva, with wealth earned justly, free from harming living beings and other such faults, and without excessive hardship. Water or food over which the five-syllable mantra has been recited is considered auspicious; even the alms-food of a poor person can grant knowledge. The alms-food of a devotee of Shiva increases devotion; the alms-food of a Shiva yogi is called the “thread of Shambhu.” By whatever means, wherever one may be on earth, always eat pure food in silence, and do not reveal the secret. Yet, to devotees, one should indeed reveal only the greatness of Shiva; the secret of the Shiva mantra is known only to Shiva, not to another. A devotee should always reside, taking refuge in the Shiva liṅga; by seeking refuge in the immovable liṅga, the wise become steadfast. By worshipping the liṅga in due order, one is certainly liberated; in brief, all becomes liberated—this is the highest means and goal. What was once spoken by Vyāsa and heard by me in ancient times—may it bring us well-being and firm devotion to Shiva. Whoever recites or listens to this chapter, O wise ones, attains knowledge of Shiva by Shiva’s own grace. At this, the sages exclaim: “O Sūta, long may you live! Blessed are you, devoted to Shiva. You have rightly spoken of the greatness of the liṅga, which bestows the highest fruit.