Once, it was taught that true faith arises when a person, having taken up the Vedas and sacred scriptures and learned them directly from a teacher, comes to understand that every action bears fruit. This conviction—that deeds lead to results—is what is called faith. However, faith that arises merely from fear, whether of relatives or of kings, is considered lesser. Yet, even if one possesses nothing at all, even a person of humble means should offer worship, whether by word or by deed. Verbal worship, it is explained, consists in the recitation of mantras, hymns, and the practice of japa (repetition of sacred names). Bodily worship includes acts such as going on pilgrimages, observing vows, and similar practices. Whatever is offered—be it little or much—if it is dedicated to the deity with sincere intention, it becomes worthy and fit for enjoyment. Austerity and charity are always to be practiced, and one should provide shelter that is adorned with the qualities appropriate to one’s own station in life. To satisfy the gods, the wise declare that offering all enjoyments yields the highest benefit, both in this world and the next. When one makes offerings with the intention of dedicating them to the Lord, one attains the ultimate fruit—liberation itself. Whoever recites or listens to these teachings gains right understanding and the accomplishment of true knowledge. At this point, a noble seeker inquired, “O wise one, please describe the procedure for worshipping an earthen image, so that, through proper worship, all desires may be fulfilled.” The answer came with warmth: “You have asked well, for this practice bestows all aims of life and instantly removes suffering. It averts untimely death and even death decreed by fate. O twice-born, it grants without delay wives, sons, wealth, and grain. Since all food, enjoyments, clothing, and every necessity arise from it, the worship of an image made of clay and similar substances fulfills all earthly desires. This right belongs equally to men and women. One should collect clean clay from a river, pond, or well, purify it with fragrant powders, and grind it well in a clean pavilion. By hand, the image should be fashioned, well-prepared with milk. The image should have all its limbs and sub-limbs, be furnished with weapons, and be seated in the lotus posture. With reverence, one should proceed to worship it. Always, the images of Gaṇeśa, the Sun, Viṣṇu, the Mother Goddess, and Śiva—particularly the liṅga of Śiva—should be worshipped, O twice-born. To attain desired results, worship should be performed with sixteen offerings, flowers should be sprinkled, and ablutions carried out with mantras. The entire food offering should be of rice, measured by a kuḍava. In a household, the kuḍava is the measure, but for humans in general, a prastha is prescribed. For divine beings, three prasthas are suitable; for the self-born, five prasthas. Thus, one should know the full measure, and two or three more give even greater results. By performing a thousand worships, a twice-born truly attains the world of truth. The standard measure is twelve finger-breadths, or even twice that or more. Above one finger-breadth, the measure is three sets of five; a vessel made of iron or wood is called ‘śiva’ by the wise. One-eighth of a prastha is considered a prastha for certain purposes; this is counted as four kuḍavas, ten prasthas, a hundred prasthas, and even a thousand prasthas, according to the ritual. For water, oil, and other fragrant substances, the measure should be suitable to the occasion and status—this is described as the great worship for humans, sages, and the self-born. From the ablution comes self-purification; from fragrance, merit is obtained; from the food offering, one gains longevity and satisfaction; from incense, one attains one’s purpose. From the lamp, one attains knowledge; from betel, one obtains enjoyment. Therefore, one should diligently prepare the sixfold ritual beginning with bathing the image. Salutation and recitation both grant all desired results, and at the end of worship, these should always be performed by those seeking either enjoyment or liberation. One should first worship with the mind, and then perform each act in turn; by worshipping the gods, one attains the corresponding world. In that intermediate world, one enjoys as one desires. The distinctions among these worlds will be explained—listen with faith, O twice-born. By properly worshipping Vighneśa (Gaṇeśa), one attains desired things in this earthly world, especially on a Friday or on the fourth day in the bright half of the months of Śrāvaṇa or Bhādrapada. Under the constellation of the physician, in the month of Dhanu, one should worship Vighneśa according to the rules; whether performing a hundred or a thousand worships, one should complete them in the corresponding number of days. With faith, the worship of the gods and the sacred fire always grants sons and all desired things to people, removes all sins, and destroys every misfortune. The worship of Śiva and other deities on the days of the week is known to bestow self-purification; it is the foundation for all desired results connected to lunar days, stars, and auspicious conjunctions. Because these times do not increase or decrease, such worship is known as complete and of the nature of Brahman. From sunrise to sunrise, the day forms the basis for actions beginning with Brahma. On the lunar day and similar occasions, worship of the gods grants complete enjoyment to men. The earlier part of the day, especially at night, is for the ancestors and is praised; the later part, especially during the day, is for the gods and is commended. If the lunar day extends to sunrise, it should be observed at midday. In matters concerning the gods, one should carefully consider auspicious times such as constellations and similar factors, and then perform worship, recitation, and related rites on the appropriate days. The Vedas declare that worship should be performed in this manner; by applying the intended meaning, fulfillment of enjoyment and attainment of results arise from such action. The term ‘worship’ is celebrated both in worldly and Vedic contexts as the application of mental attitude and knowledge for the sake of desired enjoyment. Obligatory and occasional rites should be performed at their proper times; rites for specific desires are to be done immediately, while obligatory ones are to be performed daily, monthly, fortnightly, or yearly, as appropriate. The results of each action are attained accordingly, and sins are gradually destroyed. The worship of Mahāgaṇapati is to be performed on the fourth day of the dark fortnight. This worship removes the sins of the fortnight and grants the fruits of the fortnight’s enjoyments; when performed on the fourth day in the month of Caitra, it bestows the results of the entire month. Thus, through right faith, sincere intention, and the proper observance of worship, all aims of life are fulfilled, and the soul is led toward liberation.