Therefore, it is with utmost dedication and effort that one should worship Shiva, relying solely on devotion; for without devotion, no fruit is gained—nowhere and by no means. Hear, O Krishna, a most secret teaching, carefully determined by the Vedas, the scriptures, and those learned in their wisdom. Listen well to these words. No matter the gravity of one’s past misdeeds—even if one has slain a Brahmin, drunk intoxicants, stolen, violated the teacher’s wife, killed one’s mother or father, slain a hero, or destroyed an embryo—by worshipping Shiva, the supreme cause, with true devotion and the proper mantra, one is gradually freed from those sins within twelve years. For this reason, even one who has fallen should strive with all effort to worship Shiva. If he is a devotee, there is no other—living on alms, with his senses controlled. Even after committing a great sin, if one worships the Lord of gods with devotion and the five-syllable mantra, he is freed from that sin. Those who subsist on water, air, or undertake other severe vows—by these vows alone, they do not attain union with Shiva’s realm. Yet, whoever worships Shiva even once, with devotion and the five-syllable mantra, also attains Shiva’s abode, so great is the power of the Shiva-mantra. Thus, all austerities, sacrifices, and gifts of all one’s wealth are not equal, not even a fraction of a crore, to the worship of Shiva’s form. Whether bound or liberated, if one worships Shiva with the five-syllable mantra, the devotee is freed—there should be no doubt about this. Whether one is calm or wrathful, whoever worships Shiva with the hymn, even if he has fallen or is deluded, is liberated. Or, if one worships the god with the six-syllabled mantra or with the hymn-mantra, a devotee of Shiva who has conquered anger—whether he has attained or not—is indeed accomplished. Here, one who has not attained is regarded as having attained—there is no doubt; with the Brahman part or with the swan, he is liberated. Therefore, one should always worship Shiva with devotion, using the hymn-mantra, whether once, twice, thrice a day, or at all times. Those who worship the great god should be known as lords themselves; Shiva, the blessed one, is not worshipped by knowledge alone, even with the help of the self. He who, having attained the rare human birth, does not worship Shiva, wanders long in this world, in the ocean of suffering. For him, that birth is fruitless, as it does not lead to liberation. But those who, having attained this rare human birth, worship the bearer of the pināka bow—their birth is truly fruitful. Those best among men have fulfilled their purpose, who are devoted to Bhava and bow their minds to him. Those intent on remembering Bhava do not partake of suffering. For those who desire great enjoyments and sovereignty in the realm of the gods, delightful houses, ornaments, women, and wealth—which ultimately lead to dissatisfaction—are the fruits of Shiva’s worship. Yet, those true devotees always desire the lotus feet of Hara. Good fortune, beauty, radiant form, virtuous character, and a mind softened by renunciation, courage, and fame in the world—these come to one who worships Shiva. Therefore, abandoning all else, with a mind intent only on Shiva, one should perform the rite of Shiva’s worship, if one desires Shiva for oneself. Life passes swiftly, youth passes swiftly, and disease comes swiftly; thus, the bearer of the pināka bow should be worshipped as long as death has not come, as long as old age has not overtaken, as long as the senses have not failed. So long as these conditions remain, one should worship Shankara; there is no other dharma in the three worlds equal to the worship of Shiva. Knowing this, one should diligently worship Sadashiva, with all due ritual—door-rituals, curtains, and offerings to the attendants. One should always celebrate a festival, and, if possible, worship at the time of grace, after offering oblations, whether oneself or through an attendant. Offerings should be given to the attendants of grace in due order; then, with musical instruments, stand facing that direction. Flowers, incense, and a lamp should be offered, along with food and water; then, standing upon the great altar facing east, the offering is presented. Afterwards, whatever food and items have been previously offered to the deity, all should be dedicated to Caṇḍa, whether with remnants or not. Having performed the oblation according to the prescribed method, one should complete the rest of the worship; then, having properly executed the ritual, one should recite the mantra as instructed. The daily festival should be conducted as prescribed in Shiva’s ordinance, using a large, radiant vessel adorned with red lotuses. There, one should invoke and worship the divine Pāśupata weapon, placing the vessel of Shiva upon a decorated Brahmin. With the form of the weapon placed upon him, holding a shining staff, he stands outside the temple precincts, accompanied by auspicious sounds. With dance, song, and other festivities, with lamps, banners, and the like, three circumambulations are performed—not too quickly nor too slowly. Having encircled the great altar three times, the sacrificer stands at the doorway with joined hands, re-enters, takes the weapon inside, and then dismisses it. After performing circumambulation and related rites as previously described, one should take eight flowers and complete the worship. Now, let me explain the fire ritual—whether in a pit, on the ground, on an altar, or in a vessel of iron or new, auspicious clay. Having established the fire according to the prescribed method and properly prepared it, one should worship Mahādeva there and perform the oblation ritual. The fire pit may be two hand-spans wide, or one hand-span, either circular or square; one should also create a mandala altar. Thus, with devotion, ritual, and right understanding, the worship of Shiva is revealed as the highest path, leading the devotee to liberation and fulfillment, in this world and beyond.