In the sacred tradition, the devotee begins by carefully placing a small liṅga, set upon a crystal pedestal, at the heart of a lotus. With reverence, he worships it in the prescribed manner, ensuring each step follows the proper order. Once the liṅga is installed according to the rite, purified, and the seat prepared, he visualizes the divine form—resplendent with five faces. He then bathes the liṅga using full vessels filled with pañcagavya and other auspicious substances, drawing water from eight different sources, as his means allow. The liṅga and its pedestal are anointed with fragrant offerings such as camphor, sandalwood, saffron, and other scents, and adorned with beautiful ornaments. The worship continues with the presentation of bilva leaves, red and white lotuses, blue lotuses, and other fragrant flowers. Auspicious leaves, dūrvā grass, rice grains, and various other items are offered according to one’s capacity, all in accordance with the grand procedure of worship. Incense, lamps, and food offerings are presented, each according to the devotee’s ability, and the auspicious rites are performed with devotion. All desired and distinguished substances, acquired through proper means, are especially given during this vow. The prescribed number for śrī-patra, blue lotuses, and lotuses is a thousand each; alternatively, one hundred and eight may be offered, as taught to the twice-born. Yet, the bilva leaf must never be omitted, for even a single golden lotus is said to surpass a thousand ordinary lotuses. The same rule applies to blue lotuses and similar offerings as to bilva leaves, while for other flowers, there is no restriction—one may offer whatever is available. The eightfold arghya is considered excellent, especially incense and unguents. Sandalwood is offered to the Vāmadeva face, haritāla to the Puruṣa face. Some prescribe ash as the unguent for the Īśāna face, and do not require incense there, as a different incense is suggested: white aguru for the Aghora face, black aguru for the mouth. For the Puruṣa face, guggulu is offered; for the Saumya face on the left, fragrant substances at the mouth; and for the Īśāna face, incense such as uśīra is particularly given. General offerings include sugar, honey, camphor, clarified butter, and mixtures of sandalwood, aguru, and other woods. A camphor wick soaked in ghee is offered, followed by a row of lamps. Arghya and water for sipping are presented to each face in turn. Within the first enclosure, worship is offered in sequence to Heramba and Ṣaṇmukha, then to the limbs of Brahmā after honoring the enclosure itself. In the second enclosure, the lords of obstacles and sovereigns are worshipped; in the third, Bhava and the other eight forms. There, Mahādeva and the other eleven forms are present. In the fourth enclosure, all the lords of the Gaṇas are worshipped. Outside the lotus, in the fifth enclosure, the guardians of the ten directions, armed and accompanied by their attendants, are honored in order. The worship extends to the mind-born sons of Brahmā, all groups of luminaries, all goddesses and gods, and all beings who traverse the skies. Those dwelling in the netherworlds, all groups of sages, all yogins, friends, birds, and mothers are also honored. The guardians of the quarters, their attendants, and all the world, both moving and unmoving, are recognized as manifestations of Shambhu’s glory and are honored for the sake of pleasing Shiva. At the conclusion of the worship of the enclosures, having worshipped the Supreme Lord, the devotee offers clarified butter, water, and pleasing food as oblation, with heartfelt devotion. Mouth-fresheners and the like, along with betel leaf and its condiments, are given, and the liṅga is again adorned with various flowers and ornaments. After the waving of lights, the devotee completes the remaining worship, offering a cup with its accessories and a bed. A garment shining like the moon and a bed suitable for resting are presented, all delightful and fit for a king, appropriate in every way. Having performed, caused to be performed, and completed the counter-worship, reciting hymns and prayers for the removal of obstacles, the devotee recites the sacred five-syllabled mantra. After circumambulation and prostration, he dedicates himself fully. In front of the deity, he honors the teacher and the Brahmins. Arghya and eight flowers are offered, and the deity is respectfully bid farewell from the liṅga. The fire is properly controlled and bid farewell as well. Each day, the service is performed as previously described. Then, the liṅga, together with the lotus and all accessories, is offered to one’s own teacher or installed in a temple of Shiva. Teachers, Brahmins, and especially those observing vows are worshipped. If able, the devotee satisfies devotees, Brahmins, the poor, and the helpless; and, if able, eats sparingly or subsists on fruits and roots. Alternatively, one may observe a milk fast, live by alms, eat only once, eat at night, eat moderately, always sleep on the ground, and maintain purity. One may sleep on ashes, on grass, wear bark or a deerskin, or else observe lifelong celibacy; this vow is to be practiced always. On Sundays, new and full moon days, the eighth and fourteenth days of the lunar fortnight, if able, one should also fast. One must completely avoid, in mind, action, and speech, heretics, outcastes, those who have performed forbidden rites, and those who have abandoned purification. The devotee should always possess forgiveness, generosity, compassion, truthfulness, non-violence, good conduct, contentment, peace, and devotion to recitation and meditation. Bathing three times daily, or bathing with ashes, and performing special worship with mind, speech, and words is prescribed. What more can be said? The observer of this vow should never act in an unworthy manner; and if there is any lapse in conduct, one should carefully assess its seriousness or slightness, remaining steadfast in the path of devotion.