The wise seeker, preparing for sacred rites, begins by reciting hymns to Sūrya drawn from the Ṛg, Yajur, and Sāma Vedas. With reverence, he circumambulates the fire three times, marking the ritual’s solemnity. He bows first to his own self—the embodied soul—then to the inner self within, and finally to the supreme self, acknowledging the layers of existence. Again, he offers bows to Sūrya, to Brahmā, and to the fire, honoring the cosmic forces and the sacrificial flame. Next, following proper order, he invokes the sages and ancestors by name, declaring, “I invoke all,” and calls upon all the gods from every direction. Facing east or north, he offers libations according to the prescribed rules, meditating on the true forms and essences of those he honors, bowing in due order. He makes offerings to the gods with flower-water, to the seers with kuśa-water, and to the ancestors with water mixed with sesame and fragrance, performing these rites everywhere. The sacred thread is worn over the left shoulder for the gods, across the chest for the seers, and over the right shoulder for the ancestors, as he offers libations in the proper sequence. For the deities, the wise man uses the tip of his finger; for the seers, the learned one uses the little finger, seeking all accomplishments; and for the ancestors, he offers with the right thumb. In this manner, the twice-born should perform the Brahma-yajña. A pure-minded devotee of sacrifice fulfills the rites to the gods, to humans, to all beings, and likewise to the ancestors. The study of one’s own branch of the Veda is known as the Brahma-yajña; offering food into the fire is remembered as the Deva-yajña. The prescribed offering of food to all beings is called Bhūta-yajña, which nourishes all embodied creatures. Honoring Brahmins who are always accompanied by their wives, who know all principles and are versed in the Vedas, the food given to them is called Manuṣya-yajña. Whatever is given with the ancestors in mind is called Pitṛ-yajña. Thus, one should perform these five great sacrifices for the attainment of all purposes. Among all sacrifices, the Brahma-yajña is supreme; a mortal devoted to this rite is honored in the world of Brahma. By the Brahma-yajña, all gods, including Indra, are satisfied, as well as the blessed Brahmā, Viṣṇu, and Śaṅkara, the blue-throated one. The Vedas and all ancestors are likewise gratified—there should be no doubt about this. Even if a Brahmin is outside the village, he should know and perform the Brahma-yajña. Wherever a man can see the thatched roofs of huts, whether to the east, north, northeast, or any direction, he should perform the auspicious sipping of water for the Brahma-yajña. To please, the Brahmins sip water three times, rinsing each time, with the Ṛgveda. Then, wiping with the Yajurveda and washing twice with water, he touches his head with the Sāmaveda. He touches his eyes with the Atharvaveda and the Āṅgirasa hymns, his nose, and washes his limbs repeatedly with water. In the same manner, he touches the Brahmā and other deities of the eighteen Purāṇas, and the Upapurāṇas such as the Saurapurāṇa, in their proper order. For the sake of pleasing, he touches his ears with the auspicious Itihāsas, such as the Śaiva and others, and then the region of his heart. One who knows all the Kalpas touches himself with all the Kalpas. Having thus sipped water and spread a mat of darbha grass, the wise man places his right hand to the north, adorned with a golden ring, whether wearing the sacred thread or not. A twice-born who wears the sacred thread, intent and composed, should perform the Brahma-yajña as prescribed. A sage who neglects the five great sacrifices is not truly noble. If a man eats without performing these rites, he may be born in the womb of swine; thus, one who desires auspiciousness must perform these rites with all effort. After the Brahma-yajña, one should bathe with full attention, gather water as prescribed, and enter the dwelling with self-control. Outside the house, one should wash feet and hands with water, then perform the ash-bath for purification. The ash is purified according to rule, using the Praṇava, and taken from the Agnihotra fire. In the morning at sunrise, he offers oblations with the mantra ‘Jyotiḥ Sūrya’; in the evening, before sunset, he offers with ‘Jyotir Agni’. Thus, the ash from the sunrise oblation is pure and auspicious. There is nothing equal to truth; untruth is sin. With the Īśāna mantra, he anoints the head; with the Tatpuruṣa mantra, the face. With the Aghora mantra, the chest; with the Vāmadeva mantra, the secret parts; with the Sadyojāta mantra, the feet; and with the Praṇava, the whole body is consecrated. Then, the best knower of Brahman washes hands and feet, takes up the ash after removing impurities, and remembers the Lord of gods. Afterward, he performs the mantra-bath in order, using the ‘Āpo hiṣṭhā’ and other purifying mantras, as well as sacred mantras from the Ṛg, Yajur, and Sāma Vedas. Thus, for the welfare of the twice-born, the bath is described; whoever performs it even once attains the supreme state. Now, the procedure for worshipping the Liṅga is explained, though even in a hundred years it cannot be fully described in detail. Having bathed properly and entered the place of worship, one performs the threefold regulation of breath and meditates on the three-eyed god. He is five-faced, ten-armed, shining like pure crystal, adorned with all ornaments, and clothed in splendid garments. Assuming that form, and adopting the Śaiva body through rites of burning and bathing, one worships the Supreme Lord. Having purified the body, he places the root mantra everywhere in order, with the Praṇava, and the Brahma mantras as appropriate, preparing himself for the sacred act of worship.