After completing the sacred ablutions, one should offer food prepared from rice as an act of devotion. When the worship is concluded, the linga—symbol of Shiva—must be placed in a pure vessel and kept apart in the home, signifying its sanctity. Those who have renounced worldly life perform their worship using only their hands and offer whatever food they themselves partake of, for the renunciants, only the most subtle form of the linga is deemed suitable. In worship, sacred ash is to be used and offered as well. After the rituals, it is always proper to place the linga upon one’s head, honoring its supreme presence. At this point, the sages turn to Suta, the highly fortunate disciple of Vyasa, offering their salutations. They beseech him, “O Suta, please, as you have learned from Vyasa himself, tell us of the supreme greatness of sacred ash. And likewise, speak to us of the supreme glory of Rudraksha. Out of affection, reveal these three—sacred ash, Rudraksha, and the name of Shiva—to us, whose hearts overflow with joy.” They praise Suta for his virtue and purity, declaring that his answering their questions will benefit all the worlds. “O blessed one, you are the ornament of your lineage. For you, who hold Shiva as your supreme and auspicious deity, the stories of Sadashiva are ever dear. Those who worship Shiva in this way are truly blessed and fulfilled; their very existence becomes fruitful, and their lineage is uplifted.” The sages continue, “Those whose lips constantly utter the names Shiva, Sadashiva, and Shiva are untouched by sin, just as charcoal cannot stain the wood of the khadira tree. Obeisance to you, O devotee of Shiva; the mouth that utters these names becomes a holy place, destroying all sins. Whoever gazes with joy upon such a face receives the same merit as bathing at a sacred ford.” “Wherever these three—Shiva’s name, sacred ash, and Rudraksha—are always present, that place is most auspicious. Simply seeing it grants the merit of bathing at the confluence of the three sacred rivers. These three are held as supremely meritorious, equal to the sacred confluence itself. If these adorn a person’s body, seeing such a one is rare and removes sin. There is no difference between beholding such a person and bathing at the triveni; to fail to recognize this is truly sinful.” They caution, “If someone does not bear sacred ash or Rudraksha, nor speaks words imbued with Shiva, he should be regarded as base and avoided. Just as the Ganga is known as Shaiva and the Yamuna is revered, Rudraksha is proclaimed by the wise as the destroyer of all sins. Whoever has these three upon their body receives the unified fruit, just as the wise know the benefit of bathing in the single braided stream.” “This equivalence was established by Brahma in ancient times; what arises from these three is the same, so the wise should always uphold this practice. From that day forward, Brahma, Vishnu, and others have worn this triad, and seeing it removes sin. Such is the fruit that arises from the triad of names; O virtuous one, please describe its greatness in detail.” The sages, learned in Shaiva teachings and filled with devotion, listen attentively. Suta, out of affection, promises to reveal this secret, though it is hidden in the scriptures, Purāṇas, and Vedas. “Who among the twice-born truly understands the greatness of this triad? Without Maheshvara, all in the universe is fleeting and unreal.” He continues, “Now I shall speak of the greatness of Shiva’s name, concisely and with devotion. Listen with delight, O Brahmins, for this is the supreme remover of all sins. At the very utterance of the name ‘Shiva,’ even mountains of sin are reduced to ashes in the fire of his name—truly, there is no doubt. The roots of all sin and suffering are destroyed by the name of Shiva alone; nothing else can eradicate them.” “One who is devoted to reciting Shiva’s name is regarded as Vedic, virtuous, blessed, and wise. All righteous deeds bear fruit immediately for those who have faith in Shiva’s name. Sins are destroyed and diminished through his name; even the gravest sins, such as killing a Brahmin, are said to be entirely consumed by the swift recitation of Shiva’s name.” “Those who obtain the boat of Shiva’s name cross the ocean of worldly existence, and for them, the root sins of samsara are destroyed, without doubt. For the sins that bind one to the world, the name of Shiva acts as an axe, cutting them away. The nectar of Shiva’s name should be drunk by those scorched by the wildfire of sin, for there is no peace without it.” “Those who are drenched by the stream of nectar that is the name ‘Shiva’ never grieve, even in the midst of the world’s burning troubles. Great souls in whom supreme devotion to Shiva’s name arises attain liberation, along with their companions. Such devotion is gained only through austerities performed over many births. Whoever has unwavering devotion to the name of Shambhu—liberation is easily attained by them, and by no others. This is my firm conviction.” “Even those who have committed many sins become completely freed from them by reverently reciting the name of Shiva—of this, there is no doubt. Just as trees consumed in a forest fire are reduced to ashes, so too are all sins burned away by the power of Shiva’s name.