Having thus completed the concise purification of body and self, and having reached the state of Śiva, one should then worship the Supreme Lord. Yet, whether one has much time or little, or even if the mind is unsettled, the rite of assignment should be performed in detail according to the prescribed method. This rite begins with the assignment of the sacred letters. First, one assigns the letters themselves, then the essence of Brahman, followed by the praṇava (the sacred syllable Om), and after that, the seed-syllable haṃsa. The fifth, as taught by the wise, is the assignment of the five-syllabled mantra. In acts of worship and similar observances, one may perform one or many of these assignments. In this process, the letter 'a' is placed upon the head, 'ā' upon the forehead, 'i' and 'ī' upon the two eyes, 'u' and 'ū' upon the two ears. The letters 'ṛ' and 'ṝ' are assigned to the cheeks, 'ḷ' and 'ḹ' to the nostrils, 'e' and 'ai' to the lips, 'o' and 'au' to the rows of teeth, all in proper order. The syllable 'aṃ' is placed on the tongue and then on the palate as appropriate. The group of letters 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. Further, 'pa' and 'pha' are placed on the sides and back, 'ba' and 'bha' on the navel, and 'ma' on the heart, continuing in order over the skin and other parts of the body. The letters from 'ya' to 'sa' are assigned to the seven bodily substances, while 'haṃ' is placed within the heart and 'kṣa' between the eyebrows. In this way, the letters are assigned according to the path of the fifty Rudras. After this, one assigns the five Brahmans, dividing them among the limbs, mouth, and other parts of the body. The assignment may extend to the hands and so on, or not, but ultimately, the energies are established on the head, mouth, heart, secret parts, and feet. Above these, one arranges faces facing upward and westward, and the five energies of Īśāna are placed, one in each of the five white regions. Next, in the four faces, the four energies of Puruṣa are established, following the cardinal directions, beginning from the east. The eight energies of Aghora are then placed in the heart, throat, shoulders, navel, belly, back, and chest, as well as in the feet and hands. Afterwards, ten energies belonging to Vāmadeva are contemplated in the two sides, at the anus, genitals, knees, shanks, hips, waist, and flanks. The knower of the proper arrangement assigns energies at the nose, head, and arms, thus completing the placement of thirty-eight energies in sequence. Following this, the one versed in the method of praṇava performs its assignment on both arms, elbows, and wrists, and likewise on the sides, belly, thighs, shanks, and the backs of the feet. Having thus completed the praṇava arrangement, the expert proceeds to the placement of haṃsa, as prescribed in the scripture of Śiva. The seed-syllable haṃsa is divided and placed at the two eyes and also at the nostrils, as well as at the arms, eyes, mouth, forehead, nostrils, armpits, shoulders, sides, and breasts. At the hips, hands, and ankles, or by the method of the five limbs, this haṃsa placement is performed. Thereafter, the five-syllable mantra is placed. By this method, as previously described, one attains Śivatva—the state of Śiva. Without becoming Śiva, one should not practice or worship Śiva; one who is not Śiva should not meditate upon Śiva, nor will he attain Śiva. Therefore, one must assume a Śaiva body and abandon the attitude of a soul bound by limitation. Contemplating deeply, "I am Śiva," one should perform Śaiva acts: the sacrifice of action, the sacrifice of austerity, the sacrifice of recitation, the sacrifice of meditation, and the sacrifice of knowledge—these five sacrifices are declared. Some are devoted to the sacrifice of action, others to austerity, others to recitation, and yet others to meditation. Still others are devoted to the sacrifice of knowledge, each one successively more distinguished. The sacrifice of sequence is said to be twofold, depending on whether one acts with desire or without desire. The one who acts with desire, after enjoying those desires, becomes attached to them again. But the one who acts without desire, having enjoyed pleasures in the abode of Rudra, departs from there. One devoted to the sacrifice of austerity is reborn—this is certain; the ascetic, after enjoying pleasures there, also departs from there. Those devoted to the sacrifices of recitation and meditation are born as humans on earth; the mortal thus devoted, because of that distinction, here— By attaining knowledge, one quickly reaches union with Śiva. Therefore, even the sacrifice of actions, when performed by those liberated and commanded by Śiva, is for embodied beings. If performed without desire, it leads to liberation; if performed with desire, it results only in bondage. Therefore, among the five sacrifices, one should be devoted to meditation and knowledge. He who possesses both meditation and knowledge crosses over the ocean of worldly existence, freed from faults such as violence, with a purified mind as his means. Among these, the sacrifice of meditation is supreme, bestowing the fruit of liberation, while those engaged only in external actions attain only limited results. Just as in the palace of a king, so also among those who act: the form of those who meditate is subtle, and their divine presence is directly perceived. Here, the gross forms of actions are constructed from clay, wood, and the like; but those devoted to the sacrifice of meditation surpass the gods made of stone or clay. Those who do not realize the true nature of Śiva do not attain the ultimate; abandoning Śiva who dwells within the self, a man worships externally. Let him not discard the fruit already in his hand and try to lick his own elbow. From knowledge arises meditation, and from meditation, knowledge again proceeds. From both together comes liberation; therefore, one should be devoted to meditation—at the end of twelve fingers' breadth, at the crown of the head, at the forehead, or between the eyebrows, or at the tip of the nose, at the mouth, at the neck, at the heart, or at the navel—at these eternal places, with a mind pierced by faith.