In the sacred thread, the mantra “Namaḥ Śivāya” resides, its subtle power woven into the very fibers. Within this thread, all the meters and mantras—though hidden in their most refined forms—are firmly established. Just as the vast banyan tree is contained in its tiny seed, so too, O auspicious one, does the great Brahman dwell subtly within the thread, even amidst the greatest. With this understanding, the worshipper begins the sacred rites. First, the place of worship is sprinkled with water scented with fragrant sandalwood. All the ritual materials are then purified—washed, sprinkled, and cleansed in prescribed ways. Each act of washing and sprinkling is performed with the intonation of the sacred syllable Om. The vessels for sprinkling, for offering arghya, and for washing the feet are arranged carefully in their proper order. A vessel for sipping water is also prepared and placed correctly, covered as tradition dictates. Each vessel is then covered with darbha grass, sprinkled with pure water, and filled with cool water. The wise practitioner, invoking Om, examines and places the appropriate materials into each vessel. For the water offered to wash the feet, vetiver and sandalwood are added for their fragrance and purity. For the vessel used for sipping, nutmeg, kankola, camphor, bahumula, and tamala are ground and mixed in, ensuring all is as it should be. Into every vessel, sandalwood and camphor are placed as appropriate, along with a variety of flowers. The arghya vessel is filled with the tips of kusa grass, whole 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 accompanied by the utterance of Om. Into these offerings, the worshipper places the five-syllabled mantra, the Gayatri, the deity Rudra, or simply the syllable Om, the supreme essence of the Veda. Then, using the vessel for sprinkling and the five mantras beginning with Ishana, the materials are sanctified with Om. To the side of the Lord of gods, Nandin is worshipped—he who blazes like fire, is three-eyed, and lordly among the gods. Nandin is adorned with a crescent moon as a crown, bears the face of Hari, has four arms, wears a garland of flowers, and is gentle, resplendent with all ornaments. To the north of oneself, the virtuous wife is worshipped—she who is auspicious among the Maruts, famed for her good vows, a devoted mother, and always engaged in adorning the feet of the divine. Having thus honored the attendants, the devotee enters the inner chamber of the Supreme Lord. With deep devotion, a handful of flowers is offered to the Lord with five faces. Shankara, Skanda, Vinayaka, and the Goddess are worshipped with sandalwood, flowers, and many kinds of incense, and the purification of the linga is performed. Reciting all the mantras, from Om to Namah, the practitioner prepares the lotus seat with the syllable Om. The petals of this mystical lotus are imbued with power: the eastern petal is aṇimā, the southern is laghimā, and the western is mahimā. Acquisition marks the eastern petal, irresistible will the southern petal of Fire, lordship the western petal of Nirṛti, and control the northern petal in the realm of Wind. In the northeast lies omniscience, while the pericarp is called Soma. Beneath Soma is the Sun, and below that, Fire itself. Righteousness and other virtues fill the intermediate directions. The infinite is conceived in the four cardinal and four intermediate directions, beginning from the unmanifest; at the end of Soma reside the three qualities. 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 called with the Rudra Gayatri, and he is restrained with the Aghora mantra. With the mantra “Īśānaḥ sarvavidyānām,” the Lord is worshipped, and offerings of water for the feet, sipping, and arghya are made. Rudra is then bathed as prescribed, with water scented with sandalwood and other fragrances, using the five sacred products of the cow, carefully consecrated in a vessel. With the Pranava, the Lord is bathed with these cow products, as well as with clarified butter, honey, and sugarcane juice. With auspicious substances, the great god is anointed, always accompanied by the Pranava. Pure vessels and purifying mantras are used to pour water in the ritual bath. After purification, the practitioner, clad in white, uses kusa grass, apāmārga, camphor, jātī flowers, and campaka flowers. White oleander, jasmine, lotuses, and blue water-lilies are gathered, filling the water with beautiful blossoms and sandalwood. Into this water, placed in a golden or silver vessel, the mantras beginning with Sadyojāta are infused. Alternatively, a copper vessel, lotus leaf, palāśa leaf, conch, purified clay vessel, or any other auspicious container may be used. With kusa grass and flowers, the linga is bathed as the proper mantras are recited. These mantras are now revealed, for they bring the attainment of all purposes. Even a single bath of the linga with these mantras frees a person. The Pavamāna mantra, the Vāmīyaka mantra, the Rudra, Nīlarudra, the auspicious Śrīsūkta, Rajanīsūkta, and Camaka are all employed. Likewise, the Hotāra, Śirasa, the auspicious Atharva, Śānti, Bhāruṇḍa, and Aruṇa mantras are chanted, as well as the Vāruṇa, Jyeṣṭha, Vedavrata, another auspicious hymn, and the Puruṣa hymn. At this culmination, Rudra—he of the matted hair—along with the monkey-faced one and Viṣṇu as Bṛhaccandra, are invoked with the Sāman, declaring, “Let it be established.” By Virūpākṣa, by Skanda, by the many Śivas, and by the five Brahmas, with the Sūtra and the pure Pranava, the Lord is likewise invoked, completing the sacred worship in fullness and purity.