Once the sacred formula has been pronounced and the holy ashes placed upon the feet, a person becomes purified. With hands washed and mouth rinsed, one should take up darbha grass and remain fully attentive. If darbha is not available, dūrvā grass may be used; if even that is lacking, then silver may serve in its stead. For the ritual, either the divine altar or a specially prepared sthaṇḍila may be used. Upon this, one may arrange a cāturvarṇa-kara with cows, or even with a single white cow. Objects such as the lotus, mace, conch, trident, and drum are to be included, as well as a wish-fulfilling tree, a kulaka, and a kolaka. In the corners, twelve swings, sandals, and fans should also be placed. The wise arrange all these upon the altar, using powders, or even within a temple. The highest merit comes from items made by one’s own hand; those that are purchased are of moderate value. Offerings made to the worthy yield fruit, but if given by force to the unworthy, they bear no result. Grains of rice, barley, and other seeds should be placed in proper order, and lotuses and similar items arranged as prescribed, so the ritual may be performed correctly. Now, let the seat be described as it has been seen and heard: it may be fashioned from wool, gold, silver, or copper, or made from tiger skin, ruru deer skin, or black antelope skin. One should prepare the seat from what is available. Seated upon darbha grass or ashes, with breath controlled and speech restrained, one should focus inward. At the tip of the topknot, within twelve finger-breadths, contemplate subtle and pure Shiva—adorned with all ornaments and endowed with beauty and other qualities. By meditating upon this radiance, the sins within the body are destroyed. Shiva is to be visualized as surrounded by twelve petals, or by eight, five, or three, as appropriate. Thus, one should meditate upon the great Lord, the Lord of the linga, who dwells in the cave of the heart. A fragrant flower, consecrated with the life-breath, is to be placed as an offering. During breath-control, meditate while uttering the mantra ‘Shiva’ together with Om. With all the necessary items at hand, one should then make a firm resolve—a sankalpa. Having done so, proceed with the invocation and other related rites. Using the mantra beginning with ‘namas’ and following the procedure of the Shatarudriya, the deity is to be bathed with offerings such as meat, rice, and others, as prescribed—either eleven times, or using something that embodies the number eleven. The bathing may be performed according to Shaiva tradition, or simply with the sacred syllable Om. The ritual may use vessels of bronze, a pearl oyster shell, or even the filament of a flower. The proper procedure for using a horn in bathing is as follows: it must be thoroughly cleaned and made light, and should never be cut in any part. The horn, fitted with a slender tube, is prepared for bathing the deity; it should not have a door, nor be joined with prohibited metals, nor have a joint at the opening. At the fruit-end, a small cup with a hole made by a stick should be attached. The libation is then poured with another vessel or with the left hand. In this way, the Lord of the gods is bathed with the five sacred products of the cow. After adorning the deity with ornaments, Maheshvara is to be bathed once more, completing the sacred rite.