If one finds oneself unable to perform the traditional Varuṇa bath, then, dressed in clean garments, one should carefully cleanse the body from the soles of the feet up to the crown of the head, using water. Alternatively, the ritual bath may be performed through fire, through sacred mantras, or through the Śiva bath; for those absorbed in contemplation of Śiva, such bathing is deemed their own, fitting purification. Following the procedures laid down in one’s own sūtra, and beginning with mantra and the ritual sipping of water (ācamana), one should first undertake the Brahma-yajña. After this, offerings are made—libations to the gods and other revered beings. With deep meditation upon Mahādeva, established in the sacred maṇḍala, and worshipped as prescribed, one proceeds to offer arghya to Śiva, who is revered in the radiant form of the sun. Alternatively, after performing the rites according to one’s sūtra, one should purify the hands, make the ritual gestures, and thus be fully prepared. Holding water in the left hand, mixed with fragrant substances and sesame seeds, or sprinkling it with a bundle of kuśa grass, accompanied by root mantras, one performs the ablution. With mantras beginning with 'āpohiṣṭha', after smelling the remaining water, the deity is honored with water taken in through the left nostril. Taking the arghya, one meditates on the deity as present within one’s own body through the left nostril, and as external, dark-hued, established in the sacred stone. After this, libations are offered to the gods, especially to the sages, to all beings, and to the ancestors, presenting arghya according to the prescribed method. Next, 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 sacred circle, the Sun is worshipped along with his attendants, reciting the mantra 'svakholkāya' for happiness and success. Again, after forming the circle and worshipping its limbs, a golden vessel, measured by the Māgadha prastha, is placed within. This vessel is filled with fragrant water blended with red sandalwood, red flowers, sesame seeds, kuśa grass, and unbroken grains of rice. Using dūrvā grass, apāmārga, cow’s milk, or simply pure water, one approaches the ground on the knees and bows to the deity within the circle. The vessel is then placed upon the head, and arghya is offered to Śiva; or, with joined palms and water with darbha grass, one recites the root mantra. The offering is lifted up to Śiva, who abides in the sky in the form of the Sun. Once more, ritual gestures are performed for the hands, after purifying them. Understanding Śiva as composed of the five Brahmans—from Īśāna to Sadyaṃta—one takes sacred ash, recites mantras, and applies it to the limbs: beginning with the head, face, heart, secret parts, and feet, in order. With the root mantra, all limbs are touched, and one changes into clean garments. Having donned the garment, bowing twice, one sprinkles it with water sanctified by eleven mantras, or covers the cloth, bows twice, and remembers Śiva. Again, with hands placed down, the practitioner draws the tripuṇḍra with ash, distinctly and in order, on the forehead with fragrant water. Whether round, square, a dot, or crescent—whichever form of mark is drawn with ash upon the forehead—the same mark should be drawn on the arms, on the 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 should be drawn, without full anointment. Rudrākṣa beads are then worn on the head, neck, ears, and hands. These beads 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 those are unavailable, one may wear whatever is obtained, provided it is pure; even then, the lower types should not be worn by the higher, nor the higher by the lower. One who is impure should never wear the beads; they should always be worn at the 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, one approaches the place of worship, arranges a pleasing seat, and prepares to worship the Supreme Lord. Facing east or north, one meditates on the god and goddess, bows to the white-clad, peaceful disciples and to the teacher, and again bows to Śiva. Then, the eight names are recited: Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Healer of the world, All-knower, and Supreme Self; or, simply 'Shiva' with the eleventh added. Meditating at the tip of the tongue on a mass of light for the removal of disease and the like, one washes the feet and anoints the hands with sandal paste, performing the hand-nyasa, beginning with purification of the hands. Nyasa—the ritual placement of mantras—is said to be threefold, according to the order of maintenance, creation, and dissolution. Maintenance-nyasa is for householders, creation-nyasa for celibates. For ascetics, dissolution-nyasa is prescribed, and likewise for forest-dwellers; for a married woman without a husband, maintenance-nyasa applies. For a maiden, creation-nyasa and its characteristics are described: from the thumb to the little finger is maintenance-nyasa. Beginning from the right thumb and ending at the left thumb is creation-nyasa; the reverse is dissolution-nyasa. One places the syllables from 'na' to 'ma' with bindu, in order, on the fingers, and places Shiva on the palms and ring fingers. Having performed the weapon-nyasa, placing the weapon-mantra in the ten directions, the five kalas beginning with nivritti, embodying the five elements, together with their respective lords, are established in the heart, throat, palate, between the brows, and the crown of the head. Each is bound with its respective seed-syllable, contemplated in its seed; for their purification, the five-syllabled mantra is recited. Finally, restraining the breath according to the number of gunas, one cuts the elemental knots with the weapon-mantra and the gesture of the weapon, thus completing the sacred preparation.