With devotion and care, the seeker begins the sacred rites. First, the diagram of the teacher is placed in front of the diagram of the mantra. An excellent seat is arranged there, and the teacher is worshipped with flowers and other auspicious offerings. Next, those who are worthy of honor are respected, and the hungry are fed; only after these acts of generosity does the devotee partake of pure food, according to his own wishes. Whatever has been offered to the deity, along with the remnants of those offerings, is then consumed for one’s own purification. This is done with faith, never out of greed, and such sacred remnants are never given to the unworthy. The same principle applies to sandalwood paste, garlands, and other devotional offerings: all are to be received reverently, without the mistaken thought, “I am Shiva,” for such an attitude is not appropriate here. After eating, the devotee rinses his mouth and turns inward, meditating upon Shiva in his heart. He recites the root mantra and spends the remaining time in worthy pursuits, such as listening to or recounting the scriptures of Shiva and engaging in similar sacred activities. When the first part of the night has passed, the devotee performs a delightful worship and arranges a beautiful resting place for Shiva and the Goddess. All enjoyable things—food, garments, ointments, garlands—are offered, whether in thought or deed, so that everything may be pleasing to the divine couple. Then, the householder, together with his wife, sleeps in a state of purity at the feet of the Lord and the Goddess, while others sleep alone. At dawn, upon awakening, he utters the sacred syllables of the new day, bowing mentally to the imperishable Lord, to Uma, and to their attendants. After performing the acts of purification as appropriate for the time and place, and to the best of his ability, he awakens the Lord and the Goddess with the divine sounds of conch shells and other instruments. With fragrant flowers gathered at the proper time, he completes the worship of Shiva and the Goddess as previously described. Now, for those devoted to Shiva’s hermitage, the occasional rites are explained, as taught in the scriptures of Shiva. Each month, in both the waxing and waning fortnights, on the eighth and fourteenth days, and on the various festival days, special worship is to be performed. At the solstices, equinoxes, and especially during eclipses, great or even greater worship should be undertaken according to one’s capacity. Every month, after preparing the sacred Brahmakurcha, Shiva is to be bathed with it, and, having fasted, the remainder is to be consumed. For even the gravest of sins, such as the killing of a Brahmin, there is no expiation greater 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 to be properly celebrated. In Vaishakha, on the day of Vishakha, a great temple of flowers is established. In Jyeshtha, under the Mula constellation, a cool water pot is offered. In Ashadha, on Uttarashadha, the installation of sacred threads is performed; in Shravana, the customary mandalas are arranged. On the day of the Shraviṣṭhā constellation, and then on the new moon of Bhadrapada, ritual sprinkling and water play are performed on a day presided over by Purvashadha. In Ashvayuja, milk-rice and newly harvested grain are offered, and on the day of Shatabhishak, the fire ritual is performed accordingly. In Kartika, when Krittika is present, a thousand lamps are offered; in Margashirsha, on the day of Ardra, Shiva is bathed with ghee. If one is unable to perform these rites at the prescribed times, one may instead hold a festival, establish a seat, perform a great worship, or offer special adoration as possible. Even when auspicious rites are completed, or in the midst of praiseworthy actions, should there arise distress, misconduct, evil dreams, or inauspicious visions—or if calamity, misfortune, or severe illness occurs—then one should undertake acts such as bathing, worship, recitation, meditation, fire offerings, and giving gifts. All these prescribed acts should be performed according to the rules, with proper preparation. Should the Shiva fire ritual be interrupted, it must be restored. Whoever lives thus, devoted to the dharma of Sharva and ever diligent, is granted liberation in a single birth by the great Lord. Whoever performs these acts, both regularly and on special occasions, attains the divine, supreme abode of Shrikanthanatha. There, after enjoying great pleasures for countless aeons, when the time comes, he departs and attains the realm of Uma or Kaumara. Having reached the Vaishnava, Brahma, and especially the Rudra worlds, and having dwelt there for a long time, enjoying their delights, he rises further, surpassing the five regions. Attaining knowledge from Shrikantha, he proceeds to the city of Shiva. Even one who practices only half of these rites, by repeating them twice, will later attain knowledge and reach union with Shiva. One who has practiced only a quarter, at the end of his body, goes beyond the cosmic egg and the two worlds, reaching the unmanifest above. There, attaining the Paurusha and Raudra realms of the Lord of mountains, he enjoys various pleasures for thousands of ages in many ways. When his merit is exhausted, he is born on earth in a great family, endowed with great brilliance by the force of his previous impressions. Abandoning the ways of the bound soul, he delights in the Dharma of Shiva; out of reverence for that Dharma, meditating, he proceeds to the city of Shiva. Having enjoyed various pleasures, he attains the station of the Vidyeshvaras, and there, together with them, enjoys many pleasures in succession. Whether within or outside the cosmic egg, he revolves once again; then, upon obtaining knowledge of Shiva and supreme devotion, he attains likeness with Shiva and does not return again. Even one who is extremely devoted to Shiva, though his mind is attached to sense-objects, is thus blessed.