In the sacred tradition of Shiva’s worship, the preparation and handling of holy ash is a matter of great care and reverence. The ash may come from the marriage fire—pure and fragrant—or from the dung of a tawny cow, well-formed and collected as it falls cleanly from the sky. It is important that this dung is neither damp nor overly hard, not foul-smelling, nor dried out. When gathering it, one must discard the upper and lower portions, taking only what is fit as it has fallen. Once collected, the dung is shaped into a lump and cast into the fire of Shiva, accompanied by the chanting of the root mantra. Only the white ash is to be taken, leaving behind what is undercooked or overcooked. This sacred ash is then either mixed and placed in a container—whether made of metal, wood, clay, or stone—or set aside in another beautiful and pure vessel, always in a place that is auspicious, clean, and worthy of its sanctity. The ash must never be given to those unqualified, nor placed upon impure surfaces. It should not be touched with unclean hands, neglected, or stepped over. Once the ash is gathered, it is to be consecrated with mantras at the appropriate times, and never elsewhere, nor given to the unworthy. The collection of ash is to be done before the deity is formally dismissed; after this dismissal, the fierce ash is considered to belong to Prajāpati. After the fire ritual is complete, following the path set forth in Shiva’s scriptures or according to one’s own tradition, the offering rite is performed. A seat of knowledge is placed within a well-prepared circle, and the repository of knowledge is established. Worship is then offered with flowers and other suitable offerings, in the prescribed order. The diagram of the teacher is set before the diagram of the mantra, and an excellent seat is arranged for the teacher, who is then honored with flowers and other offerings. Afterwards, those who are worthy of worship are also honored, and the hungry are fed. Only then does the worshipper partake of pure food for himself. What has been offered to the deity, along with its remnants, is taken for one’s own purification, always with faith, never out of greed, and never given to the unworthy. This same rule applies to sandalwood, garlands, and other such offerings. Yet, the wise should not, in this context, presume themselves to be Shiva. Once the meal is finished, after rinsing the mouth and meditating upon Shiva in the heart, the root mantra is recited. The remaining time is spent in the telling of Shiva’s scriptures and other such worthy activities. When the first part of the night has passed, a delightful worship is performed, and a beautiful resting place is prepared for Shiva and the Goddess. All enjoyable things—foods, garments, ointments, garlands—whether offered in thought or in action, are presented with the intent to please. The householder, together with his wife, then sleeps in purity at the feet of the Lord and the Goddess, while others sleep alone. At dawn, upon awakening, one utters the first sounds of the day, bowing in the mind to the imperishable Lord, Uma, and Their attendants. After performing the appropriate acts of purity, according to time, place, and ability, the Lord and the Goddess are awakened with the divine sounds of conch and other instruments. Worship is then completed with fragrant flowers gathered at the proper time, as previously described. Now, for those devoted to Shiva’s hermitage, the occasional rites are explained, following the procedures taught in Shiva’s scriptures. Every month, in both the waxing and waning fortnights, on the eighth and fourteenth days, as well as on the festival days in their proper order, special worship is to be performed. At the solstices, equinoxes, and especially during eclipses, one should conduct a great worship, or an even greater one, according to one’s capacity. Each month, after preparing the Brahmakurcha, Shiva is bathed with it, and, after fasting, the remainder is consumed. There is no greater expiation, even for the gravest sins such as the killing of a Brahmin, than drinking the Brahmakurcha. In the month of Pausha, under the Pushya star, the waving of lights is performed for the Lord. In Magha, under the Magha star, a ghee-soaked blanket is offered. At the end of Uttara in Phalguna, the great festival begins; in Chaitra, on the full moon of Chitra, the swing festival is celebrated. In Vaiśākha, on the day of Viśākhā, a great temple of flowers is established; in Jyeṣṭha, under the Mūla constellation, a cool water pot is offered. In Āṣāḍha, on Uttarāṣāḍhā, the installation of sacred threads is performed, and in Śrāvaṇa, the customary mandalas are arranged. On the day of the Śraviṣṭhā constellation, and then on the new moon of Bhādrapada, ritual sprinkling and water play are performed on a day presided over by Pūrvāṣāḍhā. In Āśvayuja, milk-rice and newly harvested grain are offered; on the day of Śatabhiṣak, the fire ritual is performed. In Kārtika, when Kṛttikā is present, a thousand lamps are offered; in Mārgaśīrṣa, on the day of Ārdrā, Shiva is bathed with ghee. If one is unable to perform these rites at the specified times, one may instead hold a festival, establish a seat, perform a great worship, or offer special adoration. Even when auspicious rites are complete, or in the midst of praiseworthy actions, if distress, misconduct, evil dreams, or inauspicious visions arise—or in times of calamity, misfortune, or severe illness—one should undertake acts such as bathing, worship, recitation, meditation, fire offerings, and gifts. These prescribed acts must be performed according to the rules and with proper preparation; if the Shiva fire ritual is interrupted, it must be restored. Whoever lives thus, devoted to the dharma of Śarva, ever diligent, is granted liberation in a single birth by the great Lord. Whoever performs these acts as prescribed, both regularly and on special occasions, attains the divine, supreme abode of Śrīkaṇṭhanātha. There, after enjoying great pleasures for hundreds of millions of aeons, when the time comes, that soul departs and attains the realm of Uma or Kaumāra.