In the quiet solitude of a place undisturbed by distractions, a devotee begins the sacred morning rites. First, the necessary acts are performed, after which the practitioner cleanses himself according to the prescribed method and brushes his teeth. If a tooth-stick is unavailable, or on special days such as the eighth lunar day, the mouth is purified by rinsing it twelve times with water. Next, after proper ācamana—ritual sipping of water—the devotee prepares to bathe as prescribed for Varuṇa, whether in a river, a holy pond, a lake, or even at home. Bathing materials are placed on the riverbank; external impurities are removed, clay is applied to the body, and the bath is taken. Afterwards, the body is smeared with cow dung for further purification. Once bathed, the devotee repeatedly discards the bathing cloth, cleanses himself, and dons clean garments, much like a king would. However, those who are celibate, ascetic, or widowed avoid scented substances and fragrant baths, and do not clean their teeth with such items. Wearing the sacred thread and tying the hair tuft, the devotee enters the water, immerses himself, performs ācamana, and establishes three ritual circles in the water. Immersed in clear water, he recites mantras with effort, remembers Śiva, and, after rising and performing ācamana again, anoints himself with the same water. Ablutions are then carried out using a cow’s horn, a stalk of darbha grass, a palāśa leaf, a lotus, or simply the hands, either five or three times. Whether in a garden, at home, or with a water pot, ablutions are performed with water consecrated by mantras at the time of immersion. If the Varuṇa bath cannot be performed, the devotee, dressed in clean clothes, cleanses the body from the feet to the crown with water. Alternatively, the fire ritual bath, mantra bath, or Śiva bath may be performed; for one absorbed in contemplation of Śiva, such bathing is considered sufficient. Following the procedure outlined in his own sūtra, preceded by mantra and ācamana, the devotee performs the Brahma-yajña and then offers libations to the gods and others. Meditating on Mahādeva established in the maṇḍala and worshipping him as prescribed, he offers arghya to Śiva, who is of the form of the sun. Alternatively, after following his sūtra’s prescription, he purifies his hands, performs ritual gestures, and thus becomes fully prepared. With water held in the left hand, mixed with fragrant substances and sesame seeds, or by sprinkling with a bundle of kuśa grass, accompanied by root mantras, the ablution is performed. Using mantras beginning with ‘āpohiṣṭha’, the devotee smells the remaining water and honors the deity with water taken in the left nostril. Taking the arghya, he contemplates the deity as present both within his own body (with the left nostril) and externally, dark-hued, established in the stone. Libations are then offered to the gods, especially to sages, beings, and ancestors, presenting arghya according to the prescribed method. Water mixed with red sandalwood is used to create a circular area on the ground, the size of a hand, well-formed and adorned with red powder and similar substances. In this circle, the Sun is worshipped together with his attendants, reciting the mantra ‘svakholkāya’ for happiness and success. Again, after making the circle and worshipping its limbs, a golden vessel measured by the Māgadha prastha is placed there. This vessel is filled with fragrant water blended with red sandalwood, red flowers, sesame seeds, kuśa grass, and unbroken grains of rice. With dūrvā grass, apāmārga, cow’s milk, or pure water, the devotee approaches the ground on his knees, bows to the deity within the circle, and places the vessel on his head to offer arghya to Śiva; or, with joined palms and water with darbha grass, recites the root mantra. The offering is lifted to Śiva, who abides in the sky in the form of the Sun; then, ritual gestures for the hands are performed after purification. Understanding Śiva as composed of the five Brahmans, from Īśāna to Sadyaṃta, the devotee takes sacred ash, recites mantras, and applies it to his limbs. Beginning with the head, face, heart, secret parts, and feet—in order—he touches all his limbs with the root mantra and changes into clean garments. After donning the garment, bowing twice, he sprinkles it with water sanctified by eleven mantras, or covers the cloth, bows twice, and remembers Śiva. With hands placed down, he draws the tripuṇḍra with ash, distinctly and in order, on the forehead with fragrant water. Whether round, square, a dot, or crescent, whichever form is drawn with ash on the forehead, the same mark is drawn on the arms, crown of the head, and between the breasts. However, the full body anointment is not the same as the tripuṇḍra marks; therefore, only the tripuṇḍra is drawn, without full anointment. Rudrākṣa beads are worn on the head, neck, ears, and hands. They should be golden in color, unbroken, auspicious, and not previously worn by others. For brāhmaṇas and others, the best are yellow, then red, and then black. If these are not available, whatever is obtained may be worn, provided it is pure; even then, lower types should not be worn by the higher, nor higher by the lower. One who is impure should never wear the beads; they should always be worn at proper times—at the three junctions of the day, or at least twice, or even once. Having performed bathing and other purificatory acts as able, the devotee worships the Supreme Lord, having reached the place of worship and arranged a pleasing seat. Facing east or north, he meditates on the god and the goddess, then bows to the white-clad, peaceful disciples and to the teacher. Bowing again to Shiva, he recites the eight names: Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Healer of the world, All-knower, and Supreme Self—these are the eight; or, he may recite just ‘Shiva’ with the eleventh added. Thus, the devotee completes his morning ritual, purified in body and mind, and established in reverence to Mahādeva.