There is nothing that can compare to truth, for untruth is sin itself. Therefore, when preparing for sacred rituals, one should begin by anointing the head with the Īśāna mantra, and the face with the Tatpuruṣa mantra. The chest is to be consecrated with the Aghora mantra, the secret parts with the Vāmadeva mantra, the feet with the Sadyojāta mantra, and finally, the entire body should be sanctified with the sacred syllable Praṇava—Om. Having thus consecrated each part of the body, the knower of Brahman should wash hands and feet, carefully removing all impurities from the sacred ash before taking it up. With a heart full of remembrance for the Lord of gods, the devotee then prepares for the next step. Now comes the mantra-bath: this is performed in due order, using the ‘Āpo hiṣṭhā’ and other purifying mantras, along with sacred verses drawn from the Ṛg, Yajur, and Sāma Vedas. In this way, for the welfare of the twice-born, the procedure of the sacred bath is briefly described. Whoever performs this ritual, even once, attains the supreme state. Having thus completed the bath, let me now briefly explain the worship of the Liṅga—a subject so profound that even a hundred years would not suffice to describe it fully. After bathing as prescribed, the devotee enters the place of worship, performs the threefold regulation of breath, and meditates upon the three-eyed God. In meditation, the Lord is visualized as five-faced and ten-armed, radiant like pure crystal, adorned with every ornament, and dressed in splendid garments. Assuming this divine form and adopting the Śaiva body through the rites of burning and bathing, the devotee worships the Supreme Lord. With the body purified, the root mantra is placed in order throughout, always accompanied by the Praṇava, along with the Brahma mantras as appropriate. Within the sacred thread itself resides the mantra ‘Namaḥ Śivāya’; the subtle forms of the meters and mantras are established therein. Just as the vast banyan tree is contained within its tiny seed, so too the great Brahman dwells subtly within the sacred thread—even within the greatest. The place of worship is then sprinkled with water scented with fragrant sandalwood, and all the ritual materials are purified by washing, sprinkling, and similar acts. These acts are performed with the sacred syllable Om. The vessels for sprinkling, as well as those for offering arghya and water for the feet, are carefully arranged. The vessel for sipping water is also properly placed and covered according to the prescribed method. Each vessel is covered with darbha grass and sprinkled with pure water, then filled with cool water. Using the syllable Om, the wise examine and place the required materials into each vessel. For the water to wash the feet, vetiver and sandalwood are added. Into the vessel for sipping water, nutmeg, kankola, camphor, bahumula, and tamala are ground and added. In all vessels, sandalwood, camphor as appropriate, and various kinds of flowers are placed. Into the arghya vessel go the tips of kusa grass, unbroken grains of rice, barley, sesame, clarified butter, mustard seeds, flowers, and sacred ash. The vessel for sprinkling receives kusa flowers, barley, rice, bahumula, tamala, and sacred ash, all placed with the syllable Om. Into each vessel, one should also place the five-syllabled mantra, the Gayatri, the deity Rudra, or simply the syllable Om, which is the very essence of the Veda. The materials are then sprinkled with Om, using the vessel for sprinkling and the five mantras beginning with Īśāna. To the side of the Lord of gods, Nandin is worshipped—blazing like fire, three-eyed, and the lord of the gods. He wears a crescent moon as his crown, has the face of Hari, four arms, a garland of flowers, a gentle demeanor, and is adorned with all ornaments. To the north, the devotee’s virtuous wife is worshipped—auspicious among the Maruts, of good fame and vows, the mother, ever devoted to serving at the feet. Having completed these worships, the devotee enters the inner sanctum of the Supreme Lord and, with devotion, offers a handful of flowers to the five-faced Lord. With sandalwood, flowers, and various kinds of incense, the devotee worships Śankara, Skanda, Vinayaka, and the Goddess, and performs the purification of the liṅga. All mantras, beginning with Om and ending with Namah, are then recited. The devotee prepares the lotus seat with the syllable Om: its eastern petal is the power of aṇimā, the southern is laghimā, and the western is mahimā. Acquisition is the eastern petal, irresistible will the southern petal of Fire, lordship the western petal of Nirṛti, and control the northern petal in the domain of Wind. Omniscience is conceived in the northeast, and the pericarp of this lotus is called Soma. Beneath Soma is the Sun, and below that, Fire itself. Righteousness and other qualities fill the intermediate directions; the infinite is conceived in all eight directions, starting from the unmanifest, with the three qualities at the end of Soma. Above these are the three aspects of the self, and at their summit is the seat of Śiva. The Supreme Lord is invoked with the mantra, “I approach Sadyojāta,” and established upon the seat with the Vāmadeva mantra. His presence is invoked with the Rudra Gāyatrī and restrained with the Aghora mantra. With the mantra “Īśānaḥ sarvavidyānām,” the devotee offers water for washing the feet, water for sipping, and arghya to the Lord. Rudra is then bathed according to the rite, with water perfumed with sandal and other fragrances, and with the five sacred products of the cow, all properly consecrated. With the Praṇava, the Lord is bathed in these cow products, as well as clarified butter, honey, and sugarcane juice. With auspicious substances, the great God is anointed with the Praṇava, and then water is poured from pure vessels while purifying mantras are chanted. Having performed all these acts of purification as prescribed, the devotee, clad in a white cloth, uses kuśa grass, apāmārga, camphor, jātī flowers, and campaka flowers in the final offerings, thus completing the sacred worship with reverence and devotion.