Listen, O seekers, to the sacred account of the supreme worship of Mahadeva, as revealed in the ancient scripture. It is said that one who worships the imperishable linga-form of Mahadeva at the very root of the revered bilva tree is truly virtuous and surely attains Shiva. If, at the root of this sacred tree, one anoints the crown of the head with pure water, it is as if that person has bathed in all the holy waters of the world and is thus purified upon the earth. There, at the root of the bilva tree, if there is a clear and excellent pond filled with water, Mahadeva himself is greatly pleased upon beholding it. Whoever offers worship at this root with fragrant substances, flowers, and other offerings, not only attains the realm of Shiva, but also brings prosperity to his lineage and an increase in happiness. When a devotee, possessing true knowledge, respectfully arranges a row of lamps at the root of the bilva tree, he is blessed to enter into the presence of Mahesha. Taking a fresh branch of the bilva, adorned with tender leaves, and worshipping with it, one becomes freed from all sins. If, with devotion, one feeds a devotee of Shiva at the root of the bilva tree—even if only once, or as many as a crore times—the merit gained multiplies accordingly. Likewise, if one offers milk or food mixed with ghee to a Shiva devotee at this sacred spot, poverty will never touch that giver. The worship of the Shiva-linga, with all its parts and subsidiary elements, is of two kinds: that performed by those engaged in worldly life and that by those who have renounced it. Those living in the world should perform worship of the pedestal and all associated rituals. At the end of the ablution, they should offer food made of rice, and after the worship, the linga should be placed in a pure vessel, kept separately in the house. For those who have renounced worldly life, worship is performed with their own hands, offering their own food, and only the most subtle linga is considered appropriate. Such worshippers should use sacred ash, offering it as part of their worship, and after the rites, should always place the linga upon their head. At this point, Shaunaka, filled with devotion, bows to Suta, the fortunate disciple of Vyasa, and requests him to reveal the supreme greatness of sacred ash as taught by Vyasa himself. He also asks for the glory of Rudraksha and the greatness of the name of Shiva, urging Suta to speak these out of affection for the joyous devotees. The sages praise Suta, declaring that his narration brings benefit to the worlds, that he is blessed and pure, and that his lineage is adorned by his virtue. For those whose supreme and auspicious deity is Shiva, the stories of Sadashiva are ever dear. Such worshippers are truly blessed and fulfilled, their lives have borne fruit, and their lineage is uplifted by the worship of Shiva. Those who always have the names Shiva, Sadashiva, and Shiva upon their lips are untouched by sin, just as charcoal cannot stain the wood of the khadira tree. When such a devotee speaks, his mouth becomes a holy place, destroying all sins, and those who gaze upon his joyful face attain the merit of bathing at a sacred ford. Wherever the triad—the name of Shiva, sacred ash, and Rudraksha—are always present, that place is supremely auspicious, and merely seeing it grants the merit of bathing at the confluence of the three sacred rivers. These three are considered supremely meritorious, equal to the holy confluence itself. If these three adorn a person’s body, seeing him is rare and purifies from sin. There is no difference between beholding such a devotee and bathing at the sacred confluence; one who does not recognize this is truly most sinful. Those who do not bear sacred ash or Rudraksha, nor speak words imbued with Shiva, should be abandoned as base, for the Ganga is known as Shaiva, the Yamuna is esteemed, and Rudraksha is declared by the wise as the destroyer of all sins. Whoever has these three upon their body receives the unified fruit, and the wise know the benefit as that of bathing in the sacred stream. This equivalence was established long ago by Brahma, the benefactor, and thus the wise should always uphold it. From that day, Brahma, Vishnu, and others have worn this triad, and the sight of it removes sin. Such is the fruit arising from the triad of names, and Suta is urged to speak its greatness in detail. The sages and gods, wise in Shaiva teachings, listen with devotion to its greatness. Though this teaching is deeply hidden in the scriptures, Purāṇas, and Vedas, Suta, out of affection, now reveals it openly to the Brahmins. He asks, who among the twice-born truly understands the greatness of this triad? For without Maheshvara, nothing in the universe is real or permanent. Suta then promises to speak concisely of the greatness of Shiva’s name, urging the Brahmins to listen with delight, for it is the supreme remover of all sins. At the utterance of the name “Shiva,” even mountains of sins are reduced to ashes in the fire; this is true beyond doubt. The roots of sin and all forms of suffering are destroyed by the name of Shiva alone; nothing else in any way can remove them. He who is devoted to reciting the name of Shiva is considered Vedic, virtuous, blessed, and wise. For those who have faith in the recitation of Shiva’s name, all righteous deeds immediately bear fruit. Sins are destroyed and diminished through the name of Shiva, and on earth, the actions of men gradually reduce their sins, O sage. Thus, the supreme glory of the worship of Shiva, the power of the sacred ash, the greatness of Rudraksha, and above all, the immeasurable merit in uttering the divine name of Shiva are revealed for the benefit of all beings.