O sages, why speak at length? The truth is simple: all, whether women or others, possess the right to worship the liṅga of Śiva. Among the twice-born, however, worship by the Vedic path is held as supreme; for other beings, Vedic worship is not approved. For those who are Vedic, worship must be performed strictly according to the Vedic path, without deviation—this is the command of the blessed Śiva himself. It is said that only among the twice-born does faith in Vedic ritual arise, for the minds of others have been burned by the curses of sages like Dadhīca and Gautama. Whoever, disregarding the Vedic method, performs smārta or any other ritual, does not obtain the fruit of their intention, O mortal. After performing the worship of Śambhu and offering food as prescribed, one should honor the eight forms there, which represent the three worlds. These eight forms are earth, water, fire, wind, space, sun, moon, and the sacrificer himself. One should worship Śiva in his eight manifestations: Śarva, Bhava, Rudra, Ugra, Bhīma, Īśvara, Mahādeva, and Paśupati. With sincere devotion, the retinue of Śambhu, beginning with Īśāna, is to be worshiped using sandalwood paste, rice grains, and leaves. The order is: Īśāna, Nandī, Caṇḍa, Mahākāla, Bhṛṅgi, Vṛṣa, Skanda, Kapardīśa, Soma, and Śukra. In front stands Vīrabhadra; behind, Kīrtimukha. Thus, these eleven forms are to be worshiped according to the prescribed method. Next, one should recite the five-syllable mantra and the Śatarudriya, offering various praises, and also recite the Pañcāṅga. After circumambulating and bowing to the liṅga, one should respectfully take leave. In this way, the entire worship of Śiva has been carefully described. At night, divine rites should always be performed facing north; likewise, the worship of Śiva should be done in purity, always facing north. One must not face east before Śambhu, nor north where Śakti is present, nor west with one’s back; such positions are not to be adopted. Without the three lines of sacred ash, without a garland of rudrākṣa, and without bilva leaves, a wise person should never worship Śaṅkara. If ash is not available when beginning the worship, O best of sages, one should mark the tripuṇḍra on the forehead even with clay. At this point, a question arose: it was previously heard that Śiva's offering is not to be taken. Please tell us the proper decision about this, and also the greatness of the bilva, O noble sage. The sage replied 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, sins are driven far away, 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 entirely pure and purifies others as well. When Śiva’s offering arrives, it should be received with the head bowed and eaten with care, always remembering Śiva. If Śiva’s offering arrives at another time, it is still acceptable; but if delayed, it becomes associated with sin. 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 kept in the heart, or in a vessel made of crystal, gold, or silver, it is fit for eating by one initiated into Śiva. A devotee who has received Śiva’s initiation may eat the offering called mahāprasāda from all liṅgas, and it is auspicious. Now hear joyfully the decision regarding the eating of Śiva’s offering by those who are not initiated but are devoted to him. In a liṅga born of śālagrāma, in a liquid liṅga, in a stone, in silver, in gold, or in one established by gods or siddhas—in Kashmir, among the crystal gems, and all the jyotirlingas—the consumption of Shiva's offering is declared to equal the merit of the Chandrayana vow. Even a slayer of Brahman, once purified, who wears the discarded flowers, after consuming the ghee, all his sins are destroyed. Where the Chandadhikara is present, only he may partake; where it is absent, others may eat with devotion. In the Bana-linga, iron linga, Siddha-linga, self-manifested linga, and in all images, the Chandadhikara does not apply. After bathing the linga according to the rite, one who drinks the water used for bathing it three times, all three kinds of sins are quickly destroyed. Shiva’s offering, leaves, flowers, fruits, and water are not to be accepted; but by contact with the Shalagrama stone, all become purified. Whatever substance is upon the linga is not to be accepted, O great sages; but whatever is outside the touch of the linga is supremely pure. Thus the determination regarding offerings has been stated. Now listen attentively to the greatness of the bilva tree. This bilva is the very form of Mahadeva, praised even by the gods; however one comes to know its greatness, that is sufficient. All the holy places renowned in the world, all those sacred sites are found at the root of the bilva tree.