Having assigned the sacred letters along the fifty-fold path of Rudras, the practitioner is instructed to place the five Brahmans, dividing them among the limbs, the mouth, and the various bodily parts. Whether or not the ritual assignment of hands and other limbs is performed in detail, these divine energies are ultimately established on the head, mouth, heart, secret parts, and feet. Next, the faces of the deity are arranged—one facing upward, another westward—and the five energies of Īśāna are placed, each in one of the five white regions. In the four remaining faces, the four energies of Puruṣa are established, following the order of the cardinal directions beginning with the east. Within the heart, throat, shoulders, navel, belly, back, chest, as well as in the feet and hands, the eight energies of Aghora are placed. Afterwards, the ten energies belonging to Vāmadeva are contemplated in the two sides—distributed among the anus, genitals, knees, shanks, hips, waist, and flanks. The one who understands the proper arrangement assigns energies at the nose, head, and arms, thus completing the placement of thirty-eight energies in their correct sequence. Following this, the method of praṇava—the sacred syllable—is applied to both arms, elbows, and wrists. The praṇava is also arranged on the sides, belly, thighs, shanks, and the backs of the feet, as the expert proceeds with the ritual. The haṃsa seed-syllable is then placed according to the scripture of Śiva, divided at the two eyes and nostrils, and further distributed at the arms, eyes, mouth, forehead, armpits, shoulders, sides, and breasts. It is also placed at the hips, hands, and ankles, or by the method of the five limbs. After completing this haṃsa placement, the five-syllable mantra is established. All of this is performed by the method previously described, which leads to the attainment of Śivatva—the state of Shiva. It is taught that one who is not Shiva should neither practice nor worship Shiva, nor meditate upon Him, for such a person will not attain Shiva. Therefore, having assumed a Śaiva body and abandoned the attitude of a bound soul, one must contemplate, “I am Śiva,” and perform acts befitting a Śaiva. These acts include five sacrifices: the sacrifice of action, the sacrifice of austerity, the sacrifice of recitation, the sacrifice of meditation, and the sacrifice of knowledge. Some devote themselves to the sacrifice of action, others to austerity, some to recitation, and others to meditation. Still others pursue the sacrifice of knowledge, each path more distinguished than the last. The sacrifice of sequence is said to be twofold, depending on whether it is motivated by desire or by freedom from desire. The one who desires, after enjoying pleasures, becomes attached to them again, while the one without desire, having enjoyed delights in the abode of Rudra, ultimately departs from there. Those devoted to the sacrifice of austerity are reborn, and ascetics, after enjoying pleasures there, also depart. Those devoted to the sacrifices of recitation and meditation are born as humans on earth, and the mortal who follows these paths, due to their distinction, attains knowledge and quickly reaches union with Shiva. Thus, even the sacrifice of actions, when performed by those liberated and commanded by Shiva, is meant 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 the ocean of worldly existence, freed from faults such as violence, and purified in mind. Of all these, the sacrifice of meditation is supreme—it bestows the fruit of liberation, while those engaged in external actions receive only limited results. Just as in the palace of a king, so among those who act—the form of those who meditate is subtle, and their divine presence is directly perceived. The gross forms of actions are constructed from clay, wood, and the like; but those devoted to meditation surpass even the gods made of stone or clay. Such external worshippers do not attain the ultimate, because they do not realize the true nature of Shiva. Abandoning Shiva who dwells within the self, a man worships externally. Let him not discard the fruit already in his hand and attempt the impossible, like licking 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—whether 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, mouth, neck, heart, or navel—these eternal places, with a mind pierced by faith. With external offerings, one should worship the god and the goddess; or one may worship always, whether in a liṅga or even in an artificial form, or in fire, or on a sacrificial altar, according to one’s devotion and means. Both internally and externally, one should worship the Supreme Lord. If devoted to internal worship, external worship may be performed or not. Now, the scripture declares: “I shall briefly explain the method of worship, as taught by Shiva himself to the goddess in the scripture of Shiva.” Internal worship, up to the completion of the fire ritual, may be performed or not; afterwards, external worship should be undertaken. In that ritual, having mentally conceived and purified the offerings, and having meditated on the god Vinayaka, one should worship him according to the prescribed method. To the right and left, Nandi and Suyaśa are to be worshipped; having properly worshipped them in the mind, the wise should arrange the seat. Endowed with acts of worship and the like, seated in lion posture or similar, or in the pure lotus posture, accompanied by the three principles, one should meditate upon Shiva with his consort. Shiva is supremely enchanting, adorned with all auspicious marks, beautiful in every limb, endowed with every excellence, adorned with all ornaments, with red mouth, hands, and feet, and a face smiling like jasmine and the moon. His form resembles pure crystal, with three eyes like blooming lotuses, four arms, noble limbs, and bearing a beautiful crescent moon.