Even the mere sight of Śiva’s offering is enough to drive away sins, but for a true devotee, actually partaking of that offering brings merits multiplied by millions. Indeed, not even a thousand, nor hundreds of millions of sacrifices, can compare to the merit gained by eating Śiva’s offering; by doing so, one attains union with Śiva himself. Wherever Śiva’s offering is distributed within a house, that place becomes completely pure, and serves as a source of purification for others as well. When the sacred offering arrives, it should be received with a bowed head and eaten with great care, always remembering Śiva. If the offering comes at another time, it is also acceptable, but if one delays in accepting it, sin may attach to that person. One who feels no desire to receive Śiva’s offering is counted among the most sinful, and certainly falls to hell. For those initiated into Śiva’s mysteries, the offering—whether kept in the heart or in vessels of crystal, gold, or silver—is fit for eating. Such a devotee, blessed with Śiva’s initiation, may partake of the mahāprasāda from all liṅgas; it is supremely auspicious. Now, listen with joy to the rule regarding those who are not formally initiated into Śiva but are still devoted to him. In liṅgas made of śālagrāma stone, in liquid liṅgas, in stone, silver, or gold liṅgas, or those established by gods or siddhas—in all these, the offering of Śiva may be consumed, and in Kashmir, among the crystal gems and all the jyotirlingas, the merit of eating Śiva’s offering equals the great Chandrayana vow. Even a slayer of a Brahmin, once purified, who wears the discarded flowers and consumes the sacred ghee, finds all his sins destroyed. Where the Chandadhikara is present, only he may partake of the offering; where he is absent, others may eat it with devotion. In the Bana-linga, iron linga, Siddha-linga, self-manifested linga, and in all images, the Chandadhikara rule does not apply. After bathing the linga as prescribed, one who drinks the water used in the ritual three times is quickly freed from all three types of sin. Offerings of leaves, flowers, fruits, and water are not to be accepted from the linga itself, but if they have touched the śālagrāma stone, all are purified. Whatever rests directly upon the linga should not be taken, but whatever lies outside its touch is supremely pure. Thus, the rules regarding offerings have been explained. Now, hear about the greatness of the bilva tree. The bilva is itself the very form of Mahādeva, praised by the gods; whoever comes to know its greatness, in any way, is blessed. All the sacred places of the world are found at the root of the bilva tree. One who worships Mahādeva, the imperishable linga-form, at the root of the bilva tree surely attains Śiva. Anointing one’s head with water at the root of the bilva tree purifies a person as if he had bathed in all holy places. If there is a beautiful pond filled with water at the root of the bilva tree, and Mahādeva beholds it, he is greatly pleased. Whoever worships at the root of the bilva tree with fragrance, flowers, and other offerings attains Śiva’s realm, his family flourishes, and happiness increases. One who arranges a row of lamps there, with true knowledge, enters into Mahesha. By taking a branch of bilva with fresh leaves and worshipping with it, one is freed from all sins. Feeding a devotee of Śiva at the root of the bilva tree, whether once or a crore times, brings multiplied merit. Giving milk or food mixed with ghee at the root of the bilva tree to a devotee of Śiva ensures that one never becomes poor. The worship of the Śiva-liṅga, with all its parts and associated elements, is of two kinds: that performed by those engaged in worldly life, and that by those who have renounced the world. Those in worldly life should worship the pedestal and all the associated rituals. At the end of the ablution, food made of rice should be offered, and at the conclusion of worship, the linga should be placed in a pure vessel, kept separately in the house. Those who have renounced the world worship with their hands and offer their own food; for them, only the most subtle form of the linga is appropriate. They should worship with sacred ash, and also offer ash; after worship, the linga should always be placed upon the head. At this point, the sages address Sūta, the fortunate disciple of Vyāsa, bowing to him and requesting, “Please tell us, as you heard from Vyāsa himself, the supreme greatness of sacred ash. Likewise, speak to us of the supreme glory of Rudrākṣa, out of affection for those whose hearts are filled with joy. You have been asked by the virtuous; this brings benefit to the worlds. Truly, you are greatly blessed and pure, the ornament of your lineage. For those whose supreme and auspicious deity is Śiva, the stories of Sadāśiva are always dear. Blessed and fulfilled are those who worship Śiva in this way—their very embodiment has borne fruit, and their lineage is uplifted. On the lips of those who always utter the names Śiva, Sadāśiva, and Śiva, sins do not touch them, just as charcoal does not stain the wood of the khadira tree. Obeisance to you, O Śiva-ayana; when your mouth utters these sacred names, your mouth itself becomes a holy place, destroying all sins.