Let me tell you the sacred narrative as revealed in these verses. The liṅga, the divine symbol of Śiva, is spoken of in three gradations: the highest, the middling, and the inferior, each half the measure of the one before. This threefold division is thus declared, each lesser than the previous, marking the subtle distinctions in the worship of Śiva. Those who are filled with devotion and faith, who worship many liṅgas with sincerity, easily attain the desires of their hearts. Indeed, there is no merit, even in all the four Vedas, that surpasses the worship of the liṅga; this is the settled conclusion of all the scriptures. Therefore, the wise are enjoined to abandon all other actions and, with supreme devotion, worship a single liṅga. For in the worship of the liṅga, all that is mobile and immobile in the world is honored; for those submerged in the vast ocean of worldly existence, there is no other means of deliverance. For those blinded by ignorance, whose minds are bound to sense-objects, the worship of the liṅga alone serves as the raft to cross the troubled waters of life. All beings—Hari, Brahmā, and the other gods, sages, yakṣas, rākṣasas, gandharvas, charaṇas, siddhas, daityas, and dānavas—likewise Nāgas beginning with Śeṣa, Garuḍa and other birds, Prajāpatis, Manus, kinnaras, and humans—have worshipped the liṅga with great devotion and thereby attained the objects of their heart’s desire. It is declared that a brāhmaṇa, kṣatriya, vaiśya, śūdra, or even one born of mixed castes should always worship the liṅga with the proper mantras and with reverence. And why speak at length? The same holds true for women and all others; everyone has the right to worship the liṅga of Śiva, O twice-born. Among the twice-born, worship by the Vedic path is best; for others, Vedic worship is not approved. For the twice-born, worship should be performed by the Vedic path alone, not by any other means, as declared by the blessed Śiva. Only among the twice-born, whose minds have not been turned away by the curse of Dadhīca, Gautama, and others, does faith in Vedic ritual arise. Whoever neglects the Vedic method and performs smārta or other rituals does not obtain the fruits of their intention. Having performed the worship of Śambhu and offered food as prescribed, one should also worship the eight forms, which are indeed the three worlds themselves: earth, water, fire, wind, space, sun, moon, and the sacrificer. These are declared the eight forms. One should worship the Lord as Śarva, Bhava, Rudra, Ugra, Bhīma, Īśvara, Mahādeva, and Paśupati. With true devotion, one should then honor the retinue of Śambhu, beginning with Īśāna, using offerings such as sandalwood, rice grains, and leaves. The attendants—Īśāna, Nandī, Caṇḍa, Mahākāla, Bhṛṅgi, Vṛṣa, Skanda, Kapardīśa, Soma, and Śukra—are worshipped in order. In front, Vīrabhadra is worshipped; behind, Kīrtimukha. Thus, these eleven forms are to be honored according to the prescribed method. Afterward, one should recite the five-syllable mantra and the Śatarudriya, offer various praises, and also recite the Pañcāṅga. Then, having circumambulated and bowed to the liṅga, one should take leave. In this way, the entire worship of Śiva is described with care. At night, always facing north, one should perform the divine rites; likewise, the worship of Śiva should always be done in purity, facing north. One should not face east before Śambhu, nor north where Śakti is present, nor turn one’s back to the west; such positions are to be avoided. Without the three lines of sacred ash, without a garland of rudrākṣa beads, and without bilva leaves, a wise person should never worship Śaṅkara. If ash is not available at the beginning of worship, then even clay may be used to make the tripuṇḍra on the forehead. At this point, a question arises: “It was previously heard that Śiva’s offering should not be taken. Please tell us the settled decision on this, and also the greatness of the bilva leaf, O noble sage.” In response, the sage speaks joyfully: “I will tell you everything. Blessed are you who are devoted to Śiva’s vows. A devotee of Śiva who is pure, clean, steadfast in good vows, and firm in resolve may eat Śiva’s offering, abandoning the thought that it is forbidden. Even by seeing Śiva’s offering, one’s sins depart; but for a devotee, by partaking of Śiva’s offering, merits increase by the millions. A thousand sacrifices, or even hundreds of millions, are not equal to eating Śiva’s offering; by doing so, one attains union with Śiva. Wherever the distribution of Śiva’s offering takes place in a house, that house becomes wholly pure and a cause of purification for others. When Śiva’s offering arrives, it should be received with the head bowed and eaten with care, always in remembrance of Śiva. If Śiva’s offering arrives at another time, it is also acceptable; but if delayed, it becomes associated with sin for a person. One who does not develop the desire to receive Śiva’s offering becomes the most sinful and certainly goes to hell. If the offering is in the heart, or in a vessel made of crystal, gold, or silver, for one initiated into Śiva, it is fit for eating. A devotee endowed with Śiva’s initiation may eat the offering called mahāprasāda from all liṅgas, and it is auspicious. Now hear with joy the decision regarding the eating of Śiva’s offering by those not initiated into Śiva but devoted to him. In a liṅga born of śālagrāma, in a liquid liṅga, O twice-born, in a stone, in silver, in gold, or in one established by gods or siddhas…” Thus, the story unfolds, guiding all seekers on the true path of Śiva’s worship, its rituals, and the greatness of his sacred offerings.