In the sacred tradition, it is taught that during the constellation Revatī, one should offer a golden chariot to Śoṇaśaṃbhu, honoring him with special reverence among all the zodiac signs, beginning with Aries. His worship is to be adorned with kuṭaja flowers, nīpa blossoms, jīvantī, jasmine, and other fragrant offerings. Both forms of the deity are to be bathed with pañcāmṛta during their mutual conjunctions, and the eyes are specially bathed with pañcagavya. The ritual bathing is performed with milk, accompanied by the recitation of the Praṇava mantra. At dawn, the offering is made with rudra-tulasī; at midday, with kṛtamāla flowers. When the sun rises, the deity is bathed with water from a thousand pots. Śivarātri is observed with the sacred triśikha bilva leaves. The worship is further enriched with singing, instrumental music, and dance, all performed according to divine scriptural injunctions. In the month of Pauṣa, the Agneyī festival is celebrated for the Lord, and in Vaiśākha, under the constellation Viśākhā, rites are performed according to the Śiva-tantra. On Prābodhikā in Mārgaśīrṣa, at dawn, preparations are made and Sāman hymns are sung. Special observances are also made on Śani-pradoṣa, in the constellation Ārdrā, during Vyatīpāta, and on other festival days. These sacred rituals are performed at initiations, thread ceremonies, weddings, and the birth of a son, as well as on one’s own birth star and in times of prosperity, adversity, or fear. The coming of vows, the binding of feet, and the arrival of new prosperity are all occasions for remembrance and worship. Even when one remembers, sees those far away, or approaches the end of life, these rites are observed. “What else can I say, child?” the teacher declared, raising his arm. “By remembering, the mind and ears are purified; by hearing, the senses of hearing and sight are sanctified. In this sacred land of Aruṇa, those who are embodied and have obtained birth are blessed. Even elsewhere, those who have departed the body find benefit here through the rite of śrāddha. Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī, and Avantikā—these holy cities are renowned.” Having spoken thus, the son of Śilāda was addressed again by Mṛkaṇḍu’s son. “Mārkaṇḍeya, I see you have placed a great burden upon me. It is fitting that your wise mind is seized by curiosity. How can these matters be fully spoken, even by one who knows? Or how, even having heard, can the wonder of it all be fully grasped?” “Recall, then, the marvelous deeds of Śiva, the enemy of Smara (Kāma). The wondrous acts of Śiva are uninterrupted and captivating. Nevertheless, I shall speak of them in part, as I am able. At the dawn of the first age of the gods, the Great Lord existed without differentiation. He brought forth the universe, ever intent on creation and protection. From his right side, Tryambaka created Parameṣṭhin (Brahmā), endowing Brahmā with the quality of rajas and Viṣṇu with sattva. Thus, he is called the Lord of all worlds, for creation and the regulation of protection. The Creator set Daksha in motion for creation from his right thumb, and the Lotus-Seated One himself brought forth the Śūdras from his feet. The Maruts, serpents, vultures, Gandharvas, and rivers also emerged. Having attained various identities, they became performers of diverse actions, each fulfilling their destined roles in the vast tapestry of existence.