In the sacred discourse, it is revealed that through the removal of sin, the successful completion of actions, the attainment of health, righteousness, and a proper understanding and practice of the Veda, one finds the path to well-being. Especially auspicious is the offering of rice in the month of Mārgaśīrṣa, for from this act arise both worldly and spiritual enjoyments, eternal union, and the supreme knowledge that lies at the end of Vedic study. During Mārgaśīrṣa, at the break of dawn, one who desires enjoyment should worship the gods for at least three days without delay or procrastination. As long as the period of conjunction persists, the month of Dhanur is prescribed for observances. In this sacred month, it is enjoined to undertake a month-long fast, restraining the senses and remaining steadfast in discipline. A Brāhmaṇa, in particular, should recite the Gāyatrī mantra—the mother of the Veda—at midday, and then continue with mantras beginning with the five-syllabled one, up to the seven-syllabled. When knowledge is thus attained, and at the end of the body’s journey, the Brāhmaṇa gains liberation; for others, men and women alike, the path is through thrice bathing and recitation. Constant recitation of the five-syllabled mantra leads to pure knowledge, and by always reciting the desired mantras, even great sins are removed. In the month of Dhanur, one should especially prepare a great offering, consisting of a measure of rice and a prastha of black pepper. Everything should be counted in twelves: twelve of each item, with a kuḍava of honey and ghee, a droṇa of lentils, and twelve varieties of vegetables. To this, add cakes cooked in ghee, sweets, rice, and similar items—twelve kinds in all—along with twelve prasthas each of curd and milk. Include coconuts and other fruits, twelve of each, with twelve betel nuts and thirty-six betel leaves. Camphor, cardamom powder, and five aromatic substances are to be combined with betel leaf, marking the completion of the great offering. This great offering, after being dedicated to the deity, should be distributed among devotees according to their caste. Through the offering of cooked food, one becomes a ruler of the land, and by giving the great offering, one attains heaven. Those who give a thousand such great offerings, especially the best among the twice-born, gain a full lifespan in the world of truth and in that divine realm. By offering thirty thousand great offerings, one reaches the higher world and escapes the cycle of rebirth. The offering of thirty-six thousand is declared as the offering for birth; until this offering is made, the fullness of the ritual remains incomplete. This offering of great fullness is considered the birth offering, and by giving it, there is no further rebirth. In the auspicious month of Urja, on a holy day—especially when it coincides with a solstice, equinox, one’s birth star, the full moon, or similar occasions—one should perform the birth offering. On the anniversary of one’s birth each year, the supreme birth offering should be made; and in other months, when the birth star and full moon coincide, the offering is also appropriate. At gatherings, during meals, or at the sowing of seeds, the birth offering should be performed a thousand times. By giving this birth offering, one attains the fruit of dedicating one’s birth. Through dedicating one’s birth, Lord Shiva is pleased and grants union with himself; this birth offering is to be presented only to Shiva. For Shiva, in the form of the yoni and linga, is the determiner of birth; thus, to bring about release from birth, the worship of Shiva’s birth is prescribed. All the world, both moving and unmoving, is composed of bindu and nada: bindu is Shakti, and Shiva is nada. The universe is, in truth, of the nature of Shiva and Shakti. Bindu is the support of nada, and nada is the support of bindu; upon these two, the world is established—they are the very foundation of existence. Everything endowed with bindu and nada becomes manifest, and from this manifestation, the world is born—of this, there is no doubt. The linga, composed of bindu and nada, is said to be the cause of the world; bindu is Devi, nada is Shiva, and thus the Shiva-linga is described. Therefore, to bring about release from birth, one should worship the Shiva-linga, knowing the mother, Devi, as bindu, and the father, Shiva, as nada. When both parents are worshipped, supreme bliss is attained; for the sake of this highest bliss, one should worship the Shiva-linga. Devi is the mother of all worlds, and Shiva is the father of the universe; by always serving both parents, compassion grows abundantly. Through compassion, the worshipper is granted inner sovereignty; thus, O best of sages, for the sake of attaining inner bliss, one should worship. One should worship the Shiva-linga as embodying the forms of father and mother. Bharga is said to be of the nature of Purusha, and Bharga is also called Prakriti. The embryo with an unmanifest inner abode is known as Purusha; the embryo with a manifest inner abode is called Prakriti. The embryo is Purusha, for he is the progenitor; from Purusha, united with Prakriti, arises the first birth. When Prakriti becomes manifest, the second birth is described; the being born from birth attains death, originating from Purusha. Otherwise, birth is inevitably brought about by Māyā; what is born perishes in time, and thus the embodied soul is so called. Birth binds the soul with its fetters, and the term ‘jīva’ refers to this bound being. To remove the bondage of birth, one should worship the emblem of birth. The syllable ‘bhaṃ’ means to grow, and ‘bhaga’ is called the source; through common words and natural means, by the enjoyment of the senses, it is recognized as nature. The primary meaning of ‘bhaga’ is enjoyment, and this is its chief sense. The main ‘bhaga’ is nature, and Shiva is called the possessor of ‘bhaga’. The blessed one is the giver of enjoyment; no other bestows enjoyment. The lord of ‘bhaga’ is also known as ‘bharga’ by the wise.