In the sacred tradition, the great offering is prepared with careful attention: twelve coconut fruits, twelve betel nuts, and thirty-six leaves are gathered, along with camphor, cardamom powder, and five aromatic substances. Betel leaves are included, marking this as a grand and auspicious offering. Before presenting it, one dedicates the offering to the deity, and then distributes it to devotees, observing the order of their caste. From the offering of cooked food, one gains rulership over land, but by giving the great offering, a person attains heaven. When a thousand such offerings are given, the best among the twice-born earn a full lifespan in the world of truth and in that realm. With thirty thousand offerings, one reaches the higher world and escapes the cycle of rebirth. Of thirty-six thousand offerings, the final one is declared as the offering for birth; until that is given, the fullness of the offering remains incomplete. This offering of great fullness is regarded as the offering for birth, 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, birth star, full moon, or similar occasions—one should perform the birth offering. Each year, on the anniversary of one’s birth, the supreme birth offering is made; and in other months, when the birth star and full moon align, it should be given as well. At gatherings, during meals, or at the sowing of seeds, the birth offering should be performed a thousand times. By making this offering, one attains the fruit of dedicating one’s birth. When birth is dedicated, Shiva is pleased and grants union with himself. This birth offering is meant solely for Shiva, for he, in the form of yoni and linga, determines birth. Thus, to bring about release from the cycle of birth, worship of Shiva’s birth is prescribed. All the world, both moving and unmoving, is composed of bindu and nada. Bindu is Shakti, nada is Shiva, and the universe is of the nature of Shiva and Shakti. Bindu supports nada, and nada supports bindu; the world is established upon these two, which are the foundation of all existence. Everything endowed with bindu and nada becomes manifest, and from this manifestation, the world is born—there is no doubt. The linga, composed of bindu and nada, is the cause of the world; bindu is Devi, nada is Shiva, and the Shiva-linga is thus described. Therefore, to bring about release from birth, one should worship the Shiva-linga. The mother, Devi, is of the form of bindu; the father, Shiva, is of the form of nada. When both parents are worshipped, supreme bliss is attained. For the sake of this supreme bliss, one should worship the Shiva-linga. Devi is the mother of all worlds, Shiva is the father of the universe. By always serving both parents, compassion increases greatly. Through compassion, the worshipper is granted inner sovereignty. Therefore, O best of sages, for the sake of inner bliss, one should worship. The Shiva-linga should be worshipped 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 called Purusha; the embryo with a manifest inner abode is called Prakriti. The embryo is Purusha, the progenitor; from Purusha united with Prakriti, the first birth arises. 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 fetters; this is the jīva. To remove the bondage of birth, one should worship the emblem of birth. The word ‘bhaṃ’ means to grow, and ‘bhaga’ is called the source. Through ordinary words and natural means, by enjoyment of the senses, it is known as nature. The primary meaning of ‘bhaga’ is enjoyment; 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 grants enjoyment. The lord of ‘bhaga’ is also called ‘bharga’ by the wise. The emblem joined with ‘bhaga’, or ‘bhaga’ united with the emblem, is for enjoyment here and beyond, and indeed for perpetual enjoyment. One should worship the blessed Mahādeva as the emblem of Shiva; the sun is the creator of the world, and that mark arises from creation. The mark that reveals the meaning of the emblem is called the emblem. The emblem signifies the purpose of the person, for it unites with Shiva; the union of the marks of Shiva and Shakti is called the emblem. By worshipping one’s own mark, satisfaction arises; the function of the mark is not lost. The function of the mark, from birth onward, is removed. One should worship the emblem of Shiva with sixteen offerings, both external and internal, by ordinary persons and natural means. Thus, on the day of the sun, worship removes birth; on the first day, the great emblem should be worshipped with the sacred syllable. On the first day, the ablution with the five products of the cow is especially prescribed: cow dung, cow urine, milk, curd, and ghee. Separately, offerings of milk and the like, as well as honey and sugarcane juice, should be made as food from cow’s milk, using the sacred syllable. The emblem of sound is the sacred syllable; the emblem of resonance is self-born; the emblem of the dot is the device, and the syllable ‘ma’ is established.