Having gathered flowers of exquisite fragrance at the proper time, the devotee completes the worship of Shiva and the Goddess just as has been described before, honoring them with heartfelt reverence. Now, for those who are devoted to the hermitage of Shiva, the occasional rites are to be performed as prescribed in the scriptures dedicated to Shiva. In every month, during both the waxing and waning fortnights, on the eighth and fourteenth lunar days, and on each festival that comes in its order, the devotee should observe these sacred duties. At the times of the solstices and equinoxes, and especially during eclipses, one should undertake a great worship—or an even greater one—according to one’s capacity and devotion. Each month, following the proper procedure, the devotee prepares the Brahmakurcha, bathes Shiva with it, and, after observing a fast, drinks the remainder. This act, it is said, is the highest expiation—even for the gravest of sins, such as the killing of a Brahmin, there is no atonement greater than drinking the Brahmakurcha. Specific observances are also described for each month: In Pausha, under the Pushya star, the devotee waves lights before the Lord; in Magha, under the Magha star, a ghee-soaked blanket is offered. At the conclusion of Uttara in Phalguna, the great festival is to be commenced; in Chaitra, on the full moon of Chitra, the swing festival is to be celebrated with due propriety. In Vaiśākha, on the day of Viśākhā, a grand temple of flowers is to be established; in Jyeṣṭha, under the Mūla star, a cool water pot is offered. In Āṣāḍha, on Uttarāṣāḍhā, the sacred threads are installed; in Śrāvaṇa, the customary mandalas are arranged. On the day of the Śraviṣṭhā constellation, and then on the new moon of Bhādrapada, the ritual sprinkling and water play are performed on the 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 as appropriate. In Kārtika, when Kṛttikā is present, a thousand lamps are offered; and in Mārgaśīrṣa, on the day of Ārdrā, Shiva is bathed with ghee. If, for any reason, a devotee is unable to perform these rites at the appointed times, then it is permitted to hold a festival, establish a seat, perform a great worship, or offer special adoration in their stead. Even after the completion of auspicious rites, or in the midst of meritorious actions, if distress, misconduct, evil dreams, or inauspicious visions arise, or if calamity, misfortune, or severe illness befalls, one should undertake acts such as bathing, worship, recitation, meditation, fire offerings, and gifts. All these acts should be performed according to the rules, with proper preparation; and if the fire ritual to Shiva is interrupted, it must be restored. Whoever lives devoted to the Dharma of Śarva, ever diligent in these practices, is granted liberation by the great Lord in a single birth. Whoever performs these prescribed acts, both regularly and at the special times, attains the divine, supreme abode of Śrīkaṇṭhanātha. There, after enjoying great pleasures for hundreds of millions of aeons, when the time is fulfilled, one departs from there and attains the realms of Uma or Kaumāra. Having reached the Vaiṣṇava, Brāhma, and especially the Rudra worlds, and having dwelt there for long ages, enjoying the pleasures described, the devotee rises yet further, surpassing the five regions, and, gaining knowledge from Śrīkaṇṭha, proceeds to the city of Shiva. Even one who undertakes only half the practice, by repeating it twice in this manner, later attains knowledge and reaches union with Shiva. One who has practiced only a quarter, at the end of life, goes beyond the cosmic egg and the two worlds, reaching the unmanifest that lies above. There, attaining the Pauruṣa 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 again on earth in a great family, and there too, by the force of his previous impressions, he is endowed with great brilliance. Abandoning the ways of the bound soul, one should delight in the Dharma of Shiva; out of reverence for that Dharma, meditating, one should go to the city of Shiva. Having enjoyed various pleasures, one attains the station of the Vidyeshvaras; there, together with them, one enjoys many pleasures in succession. Whether within or outside the cosmic egg, one may revolve once again; but having obtained knowledge of Shiva and supreme devotion, and having attained likeness with Shiva, one does not return again. Even one who is extremely devoted to Shiva, though his mind is attached to sense-objects, whether performing the Dharma of Shiva in mind or not, is liberated. However, one who revolves once, twice, or thrice, returns again. Such a soul would not again become a universal monarch, possessing authority in the Dharma of Shiva. Therefore, having taken refuge in Shiva, by whatever cause, one should fix the mind on the Dharma of Shiva if one seeks the highest good. Here, no compulsion is imposed on anyone for any reason. Because of insistence or excessive argument, by nature this path may not appeal to all; yet, out of reverence for the merit of sacred rites, it may appeal to others. For those whose cause of worldly existence cannot be restrained, let them consider this thoroughly, according to their own nature. One should undertake the Dharma of Shiva, if one desires Shiva for oneself. At this point, the devotee addresses the Lord, saying, “O Lord, I have heard from your own mouth that which is equal to the Veda—the eternal and occasional duties spoken by Shiva for his own devotees. Now I wish to hear whether there are also optional acts for those entitled to the Dharma of Shiva; if so, please speak of them at this time.” To this, the answer is given: “There are indeed some acts that yield results in this world, and some that yield results in the next; and again, some that yield both, and these are of five kinds. Some acts are of ritual action, and some are of the nature of austerity.