If a person commits acts such as killing or harm toward another, they must undertake atonement, feeling genuine remorse for their actions. Turning toward worship, one may perform rites even upon a stone liṅga—whether rich or poor, whether the liṅga is self-manifested, established by sages, or a Vedic liṅga. If gold or jewels are unavailable, or cannot be procured, the rite may be performed mentally or with substitute materials. If someone is able to fulfill only part of the rite, not the whole, even so, by acting according to their ability, the result will be obtained. Should the desired result not appear after performing the rite, one is encouraged to repeat it two or three times; in every case, the result will be seen. All the finest materials used in worship—gold, jewels—should be given to the teacher, along with a separate fee. If the teacher does not wish to accept them, then all should be offered to Shiva, or to Shiva’s devotees, but never to anyone else. Even one who accomplishes the rite independently, without a teacher or others, should act likewise and not reclaim the offerings for themselves. If, out of greed, someone takes the best offerings used in worship for their own use, that deluded person will not attain the desired result—there is no doubt about this. If one takes a liṅga—whether newly made or already worshipped—and worships it regularly, then either oneself or another may perform the worship. As stated before, this act should be performed without deviation; if the result remains steadfast, then there is no need for further encouragement. Nevertheless, the supreme accomplishment of this act is briefly explained—even if one is beset by enemies or afflicted by many diseases. Even if one stands at death’s door, he is freed without deviation; the destitute becomes worshipped, the empty-handed becomes like Kubera, lord of wealth. Even the deformed becomes desirable, the old becomes youthful; enemies become friends at once, adversaries become servants. Mortality is transformed into immortality, poison turns to nectar; even the ocean becomes land, and land becomes an ocean. A chasm becomes a mountain, a mountain becomes a chasm; a lotus-pond becomes fire, and fire becomes a lake of Vaiśvānara. A forest becomes a garden, a garden becomes a forest; a feeble deer becomes a lion, and a lion becomes a plaything for deer. Women become eager lovers, fortune becomes virtuous conduct, speech becomes a willing servant, and fame becomes a courtesan. Intelligence becomes self-willed, the mind becomes adamantine, power becomes a great wind, and strength becomes that of a maddened elephant. By determined effort, actions aligned with the enemy’s side are paralyzed; all those hostile become friends. Enemies become like corpses, even if living and surrounded by kin; even when afflicted, one escapes calamity and himself becomes immortal. Even what is always unwholesome, if consumed, becomes nourishing; and even if indulged in constantly, pleasure always feels new. All things—past, future, and present—become as clear as a fruit in the palm; even attainments such as aṇimā come as chance results. Why say more? In the accomplishment of all desires and aims, when this act is completed, nothing is unattainable. Now, the purely otherworldly rite is explained—there is no act in the three worlds equal to this. Endowed with supreme merit, it has been performed by all the gods—by Brahmā, by Viṣṇu, and especially by Rudra. It has been performed by Indra and the guardians of the worlds, by the nine planets beginning with the Sun, by sages like Viśvāmitra and Vasiṣṭha, knowers of Brahman. Śvetāśvatara, Agastya, Dadhīci, and others, we who are devoted to Śiva, and the lords of the gaṇas such as Nandīśvara, Mahākāla, and Bhṛṅgi have all performed this rite. The Daityas dwelling in the netherworlds, the great serpents like Shesha, Siddhas, Yakshas, Gandharvas, Rakshasas, Bhutas, and Pisachas—all have attained their proper station by this rite. By this method, all the gods attained their divinity: Brahma became Brahma, Vishnu became Vishnu, Rudra became Rudra, Indra became Indra. Likewise, Ganesha attained the state of Ganesha by this method: bathing the Shiva Linga with cool sandalwood water, worshipping with white, fully-bloomed lotuses, and bowing down in reverence. There, a beautiful lotus-seat should be prepared, adorned with auspicious marks, and, if possible, made of gold or other gems, or according to one’s capacity. In the center of the lotus filaments, the small liṅga should be placed—charming and auspicious, about the size of a thumb, made of all fragrant substances. Having placed it on the right, it should be worshipped with bilva leaves; aguru should be placed on the right side, and on the west, realgar. On the north, one should offer sandalwood; on the east, yellow orpiment. The liṅga should be worshipped with fragrant, delightful, and various flowers. Incense of black aguru should be offered everywhere, together with guggul. Very fine and lustrous garments should be presented. Rice pudding mixed with ghee and ghee lamps should be offered. Having presented all with mantra, one should then perform circumambulation. After bowing with devotion to the Lord of gods and offering praise, at the end one should ask forgiveness and then present the liṅga with all the offerings combined. With the Shiva mantra, devoted to the southern aspect, whoever worships daily the auspicious liṅga made of five fragrances in this way...