Whatever the form—be it round, square, a single dot, or a crescent—when sacred ash is drawn as a mark upon the forehead, that very mark should also be placed upon the arms, the crown of the head, and between the breasts. Yet, it is not the same as smearing the entire body with ash; the tripuṇḍra marks alone are to be drawn, not a full-body anointment. Along with these marks, one should adorn oneself with rudrākṣa beads—wearing them on the head, neck, ears, and hands. These beads should be golden in hue, unbroken, and auspicious, never having been worn by others. For brāhmaṇas and others, the best are yellow beads, then red, and then black; if these cannot be found, one may wear whatever is available, so long as it is pure. Still, the lower varieties should not be worn by those of higher status, nor the higher by those of lower. One should never wear rudrākṣa beads while impure, but always at the proper times—ideally at the three junctions of the day, or at least twice, or even once. After bathing and performing other acts of purification as one is able, one should approach the place of worship, arrange a pleasing seat, and prepare to worship the Supreme Lord. Facing east or north, one should meditate upon the god and the goddess, and then bow with reverence to the white-clad, peaceful disciples as well as to the teacher. Bowing again to Shiva, one should recite his eight names: Shiva, Maheshvara, Rudra, Vishnu, Pitamaha, Healer of the World, All-Knower, and Supreme Self. Alternatively, one may recite only the name 'Shiva,' adding the eleventh as appropriate. Focusing at the tip of the tongue, one should meditate on a mass of radiant light to dispel disease and other afflictions. Having washed the feet and anointed the hands with sandal paste, one should perform the ritual assignment (nyāsa) of the hands, beginning with their purification. Nyāsa, the sacred assignment of energies, is threefold: maintenance-nyāsa is for householders, creation-nyāsa for celibates, and dissolution-nyāsa for ascetics and forest-dwellers. For a married woman without a husband, maintenance-nyāsa applies. For maidens, creation-nyāsa is prescribed, which I will now describe. Maintenance-nyāsa proceeds from the thumb to the little finger. Creation-nyāsa begins at the right thumb and ends at the left thumb, while dissolution-nyāsa is the reverse. Upon the fingers, one should place the syllables from 'na' to 'ma' with their sacred bindu, in proper order, and establish Shiva upon the palms and ring fingers. Then, performing the weapon-nyāsa, one should place the weapon-mantra in the ten directions. The five kalās, beginning with nivṛtti and representing the five elements, along with their respective lords and marks, are to be established in the heart, throat, palate, between the brows, and at the crown of the head. Binding each with its own seed-syllable, one should contemplate them accordingly and purify them by reciting the five-syllabled mantra. Controlling the breath according to the number of guṇas, one should then cut the knots of the elements with the weapon-mantra and its accompanying gesture. With the breath directed through the suṣumnā channel, the self is sent upward, exiting through the crown of the head to unite with the radiance of Shiva. After drying the body with the breath, one should burn it with the fire of time, and then, by the upward movement, gather the kalās with the breath. Having dissolved and burned the body, touching the kalās with the ocean, one should flood the body with nectar and restore it to its proper place. Even when the body has become as ashes, one should flood it with nectar, without recreating the kalās. Then, within the body composed of knowledge, one should unite the self—shaped like a lamp’s flame and having emerged from Shiva—with the Brahmarandhra, the crown aperture. Meditating on that which has entered the body and rests in the lotus of the heart, one should again anoint the knowledge-body with a shower of nectar. Then, the assignment of the hands is performed, preceded by their purification, followed by the assignment of the body, employing the great seal (mahamudra). After assigning the limbs as taught by Shiva, one should assign the letters at the joints of the hands, feet, and other places. Next, the six limbs are assigned, together with the six classes, and the binding of the directions is performed in order, beginning with the southeast. Alternatively, one may perform only the assignment of the five limbs, starting with the head, and the assignment of the six limbs, omitting the purification of the elements and related procedures. Thus, having performed the purification of body and self in this concise manner and attained the state of Shiva, one should worship the Supreme Lord. If time is short, or the mind is disturbed, one should perform the rite of assignment in detail according to the prescribed method. In this detailed rite, first is the assignment of the letters, next the assignment of Brahman, then the assignment of Praṇava (Om), and after that, the assignment of Haṃsa. The fifth, as declared by the wise, is the assignment of the five-syllabled mantra. In acts of worship and the like, one may perform one or many of these assignments. The letters are to be placed as follows: 'a' on the head, 'ā' on the forehead, 'i' and 'ī' on the two eyes, 'u' and 'ū' on the two ears; 'ṛ' and 'ṝ' on the two cheeks, 'ḷ' and 'ḹ' on the two nostrils, 'e' and 'ai' on the two lips, 'o' and 'au' on the two rows of teeth. 'aṃ' is placed on the tongue, and then as appropriate on the palate. The consonant group beginning with 'ka' is assigned to the five joints of the right hand, the group beginning with 'ca' to the joints of the left hand, and the groups beginning with 'ṭa' and 'ta' to the joints of both feet. 'pa' and 'pha' are placed on the sides and back, 'ba' and 'bha' on the navel, and 'ma' on the heart and so forth, in order, on the skin and other suitable places. The letters from 'ya' to 'sa' are to be assigned to the seven bodily substances; 'haṃ' within the heart, and 'kṣa' between the eyebrows. Thus, in this sacred sequence, the devotee prepares and sanctifies body and mind, drawing near to the Supreme Lord in meditation and worship.