In the sacred tradition, it is taught that just as one reverently touches the forms of Brahmā and other deities described in the eighteen Purāṇas, as well as those of the Upapurāṇas like the Saurapurāṇa, one should honor them in their proper sequence. In the same spirit, touching the ears is prescribed to gladden the mind with the auspicious accounts found in the Itihāsas, such as the Śaiva and others, and then one should touch the region of the heart, drawing in their sacredness. A person learned in all the Kalpas should ritually touch himself, invoking the essence of all the Kalpas. After sipping water in the prescribed manner and spreading a mat of darbha grass, he prepares for the sacred acts. The wise devotee, adorned with a golden ring on his right hand, places that hand to the north. Whether he wears the sacred thread or not, he sits, composed and intent. For those who are twice-born, wearing the sacred thread, it is essential to perform the Brahma-yajña as prescribed. Neglecting the five great sacrifices, it is said, makes one fall short of true nobility. Indeed, if a person neglects these duties after eating, he may be reborn in the womb of swine—a fate to be avoided. Therefore, anyone who seeks auspiciousness must perform these rites with sincere effort. After the Brahma-yajña, one should bathe attentively, gather water as prescribed, and return to the dwelling with self-control. Outside the house, washing the feet and hands with water is essential, followed by performing the ash-bath to purify the body. The ash itself should be prepared according to rule, with the Praṇava, and taken from the Agnihotra fire. In the morning, at sunrise, one should offer oblations to the fire with the mantra 'Jyotiḥ Sūrya'. In the evening, before sunset, a similar offering is made with the mantra 'Jyotir Agni'. The ash remaining from the sunrise oblation is thus pure and auspicious. Nothing is equal to truth, for untruth is sin. With the Īśāna mantra, one 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. After these acts, the knower of Brahman should again wash his hands and feet, take up the ash after removing any impurities, and remember the Lord of gods. Then, performing the mantra-bath in order, using the 'Āpo hiṣṭhā' and other purifying mantras from the Ṛg, Yajur, and Sāma Vedas, one achieves purity. Thus, for the welfare of the twice-born, this bath has been described. Whoever performs it even once attains the supreme state. Now, the procedure for worshipping the Liṅga is briefly explained, for even in a hundred years, its full detail could not be exhausted. Having bathed properly as described and entering the place of worship, one should regulate the breath in threefold fashion and meditate upon the three-eyed God. He is visualized as five-faced, ten-armed, shining like pure crystal, adorned with all ornaments, and clothed in splendid garments. Assuming this divine form and adopting the Śaiva body through rites of burning and bathing, one begins the worship of the Supreme Lord. After purifying the body, the root mantra is placed in order throughout, with the Praṇava and the Brahma mantras as appropriate. Within the sacred thread resides the mantra 'Namaḥ Śivāya'; all the meters and mantras, in their subtle forms, are established there. Just as the vast banyan tree is contained within its tiny seed, so too is the great Brahman established subtly within the sacred thread, even within the greatest. The place of worship is sprinkled with water mixed with fragrant sandalwood, and all materials are purified by washing, sprinkling, and similar acts. These are performed with the sacred syllable Om. The vessels for sprinkling, offering arghya, and water for the feet are arranged in proper order. The vessel for sipping water is also properly placed and covered as prescribed. Each vessel is covered with darbha grass and sprinkled with pure water, then filled with cool water. With the syllable Om, the wise place the materials into the vessels after examining them. For the water for the feet, vetiver and sandalwood are added. Into the vessel for sipping water, ground nutmeg, kankola, camphor, bahumula, and tamala are placed. In all vessels, sandalwood, camphor, and various flowers are added as appropriate. The vessel for arghya is filled with the tips of kusa grass, unbroken rice, barley, sesame, clarified butter, mustard seeds, flowers, and sacred ash. The vessel for sprinkling is filled with kusa flowers, barley, rice, bahumula, tamala, and sacred ash, all with the syllable Om. One should place the five-syllabled mantra, the Gayatri, the deity Rudra, or simply the syllable Om, which is the supreme essence of the Veda. Then, the materials are sprinkled with the syllable Om, using the vessel for sprinkling and the five mantras beginning with Īśāna. To the side of the Lord of gods, Nandin is worshipped—he blazes like fire, is three-eyed, and is lordly among the gods. He wears a crescent moon as a crown, has the face of Hari, four arms, is adorned with a garland of flowers, gentle, and decorated with all ornaments. To the north of oneself, one's virtuous wife is worshipped—she is auspicious among the Maruts, of good fame and vows, a mother, devoted to adorning the feet. Having completed these acts of worship, one enters the inner chamber of the Supreme Lord and, with devotion, offers a handful of flowers with the five heads. With sandalwood, flowers, and various kinds of incense, one worships Śankara, Skanda, Vinayaka, the Goddess, and purifies the linga. Reciting all the mantras from Om to Namah, one then prepares the seat called the lotus, with the syllable Om. Its eastern petal is the syllable of aṇimā, the southern is laghimā, and the western is mahimā—thus the preparations for worship are completed in reverent order.