With reverence and devotion, the worshipper begins the sacred ritual to honor Śiva, following the Vedic procedure as taught by Vyāsa. First, flowers are offered with the mantra, “Salutation to Pārya,” or with the flower mantra, and bilva leaves are placed before the Lord with “Salutation to Parṇya.” Incense is presented with “Salutation to Kapardī,” and the lamp is lit as prescribed, accompanied by the ṛk, “Salutation to Āśava.” The finest food is then offered with the mantra “namojyeṣṭhāya,” and after this, the worshipper remembers to perform ācamana once more with the mantra “tryambakam.” Fruits are dedicated with the verse “imā rudrāya,” and with “namo vrajyāya,” all offerings are surrendered to Śambhu. The worshipper continues, invoking the Rudras through the mantras “mano mahāntam” and “mānastoke,” using these two mantras and eleven syllables. Dakṣiṇā, the ritual offering, is given with the three verses beginning “hiraṇyagarbha,” and abhiṣeka, the ceremonial bathing, is performed with “devasyatve.” With the lamp mantra for Śambhu, the rite of nirājana is carried out, and a handful of flowers is offered with devotion, using the three verses “imā rudrāya.” Circumambulation is performed with “mano mahāntam,” and full prostration with “mānastoke.” The gestures of fearlessness and knowledge are shown with the mantras “yatoyata” and “tryambaka,” respectively. The worshipper displays the great mudrā with “namaḥseneti,” the cow mudrā, and, with the verse “namoge,” another mudrā is indicated. After showing these five mudrās, the Śiva mantra is recited, and the one skilled in the Vedas chants the Śatarudriya mantra. Next, the recitation of the five limbs is performed, and with “devāgāt,” Śambhu is respectfully dismissed. Thus, the Vedic procedure for Śiva worship is complete. Vyāsa then summarizes the supreme Vedic rite: clay is taken with the verse “sadyojāta,” water is sprinkled with “vāmadevāya,” the liṅga is fashioned with “aghoreṇa,” and the invocation is done with “tatpuruṣāya.” Hara is joined to the altar with “īśāna,” and all other procedures are performed concisely by the wise. With the five-syllable mantra given by the guru, worship is performed with sixteen offerings, following the prescribed method. The worshipper contemplates Bhava, the destroyer of existence, the great god, fierce Śarva, crowned with the moon. With this mantra or another, the wise honor Śaṃkara, knowing that Śiva grants the fruit of worship solely through pure devotion. The Vedic sequence of worship having been stated, the general procedure is explained for the twice-born. The worship of the earthly liṅga is prescribed with Śiva’s names: Hara, Maheśvara, Śaṃbhu, Śūlapāṇi, Pinākadhṛk, Śiva, Paśupati, and Mahādeva, each used in order. The acts of collecting clay, shaping, establishing, invoking, bathing, worshipping, and dismissal are performed, each with the divine names in the appropriate grammatical case, with utmost devotion and reverence. After performing the rite of nyāsa on both hands with the sixfold mantra, the worshipper meditates. In meditation, the Lord is envisioned seated in the center of the Kailāsa throne, worshipped by devotees such as Sananda, blazing like the fire that consumes the sorrows of devotees, adorned with the ornaments of the universe, and embraced by Umā. Maheśa is seen shining like a silver mountain, adorned with a crescent moon, radiant limbs decorated with jewels, holding axe, deer, boon, and fearlessness in his hands, gracious, seated on a lotus, surrounded by hosts of immortals, clad in tiger skin, the origin and seed of the universe, remover of all fear, five-faced, and three-eyed. Having meditated thus and worshipped the supreme earthly liṅga, the five-syllabled mantra given by the guru is recited as prescribed. With hymns, the Lord of gods is praised, bowing down; the best of Brāhmaṇas recite his various names and the Śatarudriya. Fresh flowers are held in joined hands, and prayers are offered to Śaṃkara with deep devotion: “I am yours, my life devoted to your virtues, my mind always fixed on you, O Mṛḍa. Knowing you as the ocean of compassion, O Lord of beings, be gracious to me. Whatever I have done—recitation, worship, and so forth—whether through ignorance or knowledge, may it bear fruit by your grace, O Śaṃkara. I am a great sinner, and you are the great purifier; knowing this, O Lord of Gaurī, do as you wish. You are not known through the Vedas, Purāṇas, doctrines, or by the various sages; O Mahādeva, how can I know you, O Mahāśiva? However I may be, I am yours in every way, O Maheśvara; I must be protected by you—be gracious, O Supreme Lord.” Placing fresh flowers upon Śiva, the worshipper bows to Śaṃbhu with devotion, prostrating fully according to the prescribed method. Circumambulation is performed as prescribed, and once more, the Lord of gods is praised with hymns, filled with faith. Making a sound in the throat, the pure-minded bow, offer respectful submission, and then perform the dismissal. Thus, O best of sages, the worship with earthen images, performed according to rule, grants enjoyment and liberation, and increases devotion to Shiva. Whoever studies, recites, or hears this chapter with a pure mind becomes purified from all sins and attains all desires.