The sacred ritual unfolds with careful attention to offerings and worship, honoring Shiva in his many aspects. For blue lotuses and similar flowers, the same rule applies as for bilva leaves: they must be offered with proper reverence. For other flowers, there is no restriction—whatever is available may be presented to the Lord. The eightfold arghya is regarded as excellent, especially when it includes incense and fragrant unguents. Specific substances are designated for each face of Shiva: sandalwood for the Vāmadeva face, haritāla for the Puruṣa face. Some authorities prescribe ash as an unguent for the Īśāna face, considering incense unnecessary there, since a different incense is intended: 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 especially fitting. Sugar, honey, camphor, clarified butter, and mixtures of sandalwood, aguru, and other woods are considered general offerings suitable for the ritual. A camphor wick soaked in ghee is placed before the deity, followed by a row of lamps. Arghya and water for sipping are offered to each face in turn, honoring each manifestation. Worship proceeds through the enclosures: in the first, Heramba and Ṣaṇmukha are honored, followed by the limbs of Brahmā. In the second enclosure, the lords of obstacles and sovereigns receive worship. In the third, Bhava and the other eight forms are revered. There, Mahādeva and the 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 mind-born sons of Brahmā, all the groups of luminaries, all goddesses and gods, and all beings who move in the sky are included. Those dwelling in the netherworlds, all groups of sages, yogins, friends, birds, and mothers as well are remembered. The guardians of the quarters, with their attendants, and all the world—both moving and unmoving—are honored for the sake of pleasing Shiva, recognizing them as manifestations of Shambhu’s glory. When the worship of the enclosures is complete, and the Supreme Lord has been honored, clarified butter, water, and pleasing food are offered with devotion as oblation. Mouth-fresheners and betel leaf with condiments are given, and the deity is adorned again with various flowers and ornaments. After the waving of lights, the remainder of the worship is completed, offering a cup with its accessories and a bed. A garment shining like the moon and a bed fit for resting are presented, delightful and suitable for a king. Having performed and caused to be performed the counter-worship, reciting hymns and prayers for the removal of obstacles, the five-syllabled mantra is recited. Circumambulation and prostration follow, dedicating oneself wholly. In front of the deity, the teacher and Brahmins are worshipped. Arghya and eight flowers are offered, and the deity is bid farewell from the liṅga. The fire is properly controlled and bid farewell as well. Every day, this service is performed as previously described. The liṅga, along with the lotus and all accessories, is then offered to one’s own teacher or installed in a temple of Shiva. Teachers, Brahmins, and especially those observing vows are worshipped. If able, one should satisfy devotees, Brahmins, the poor, and the helpless; and if able, one should eat sparingly, or subsist on fruits and roots. One may also observe a milk fast, live by alms, eat only once, eat at night, eat moderately, always sleep on the ground, and remain pure. Alternatively, one may sleep on ashes, on grass, wear bark or a deerskin, or else observe lifelong celibacy. This vow should always be practiced. On Sundays, new and full moon days, and the eighth and fourteenth days of the lunar fortnight, fasting is recommended if possible. One should completely avoid, in mind, action, and speech, heretics, outcastes, those who have performed forbidden rites, and those who have abandoned purification. One should always be endowed with forgiveness, generosity, compassion, truthfulness, non-violence, and good conduct, remaining content, peaceful, and devoted to recitation and meditation. Bathing three times daily, or with ashes, is prescribed, and special worship should be performed with mind, speech, and words. What more can be said? One observing the vow should not act in an unworthy manner; if there is any lapse in conduct, its seriousness or slightness should be determined. Appropriate expiation through worship, offerings into the fire, recitation, and similar acts should be performed. Thus, until the vow is completed, it must be observed without negligence. One should give cows, release a bull, perform worship according to one’s means, and, being devoted and intent on pleasing Shiva, renounce all desires. This general outline of the vow has been described in brief. Now, the specific details for each month are given. In Vaiśākha, the liṅga should be of diamond; in Jyeṣṭha, of auspicious emerald; in Āṣāḍha, of pearl; in Śrāvaṇa, of sapphire. In Bhādrapada, it should be of the finest ruby; in Āśvina, of excellent hessonite. In Kārtika, coral is used; in Mārgaśīrṣa, cat’s eye; in Pauṣa, topaz; and in Māgha, crystal. In Phālguna, moonstone is prescribed; in Caitra, there may be an interchange. If gems are not available, the liṅga may be made of gold; if gold is unavailable, then of silver, copper, stone, clay, or even lac or another material. Alternatively, the liṅga may be made entirely of fragrant substances, as desired, at the conclusion of the vow, after performing the regular observances. Having performed the special worship and made the offerings as before, and having honored the teacher and especially the vow-observer, the ritual is complete, and the sacred observance draws to a close.