With utmost reverence and care, the worshipper begins by dividing the sacred body at its principal points—the arms, eyes, mouth, forehead, nostrils, armpits, shoulders, sides, and breasts—establishing the divine presence at each place. This careful placement continues at the hips, hands, and ankles, or by the special method of the five limbs. Having performed the haṃsa placement, the five-syllable mantra is then invoked, sanctifying the body as a vessel of the divine. This method, as described before, is the means by which one attains the state of Śivatva, or oneness with Śiva. It is taught that only one who has realized this oneness should engage in the worship or practice of Śiva; those who have not become Śiva should neither meditate upon Him nor seek to attain Him, for such striving will not bring union with the Lord. Therefore, the aspirant is instructed to assume the body and mind of a Śaiva, casting aside the limited perspective of a bound soul. With the firm contemplation, “I am Śiva,” one should perform acts befitting a devotee of Śiva. The path is marked by five sacred sacrifices: the sacrifice of action, the sacrifice of austerity, the sacrifice of recitation, the sacrifice of meditation, and the sacrifice of knowledge. Each of these is distinct, and different aspirants devote themselves to one or another—some to action, some to austerity, others to recitation or meditation, and still others to knowledge. Among these, the sacrifices are considered progressively more exalted, and the sequence of their results is twofold: some are motivated by desire, while others are free from it. Those who act with desire, indulging in worldly pleasures, become bound again to the cycle of desire. In contrast, those without desire, having enjoyed the pleasures of Rudra’s heavenly abode, ultimately depart from there, unattached. Austerity leads one to birth again, and the ascetic, too, after enjoying heavenly pleasures, moves on. Devotion to recitation and meditation brings birth as a human, and among mortals so devoted, the distinction of their practice determines their path. But knowledge is the swiftest path to union with Śiva. Even the sacrifice of actions, when performed by those liberated and guided by Śiva, serves a purpose for embodied beings. If these actions are performed selflessly, without desire, they lead to liberation; if done with desire, they result only in further bondage. Thus, among the five sacrifices, devotion to meditation and knowledge is most highly recommended. The one who possesses both meditation and knowledge crosses the vast ocean of worldly existence, freed from faults such as violence, with a mind purified and steady. Of all sacrifices, the sacrifice of meditation is supreme, granting the fruit of liberation, while those engaged only in external actions receive limited results, like workers in the king’s palace who see only the outer splendor. The form of those who meditate is subtle and luminous, and their divine presence is directly perceived. Just as the gross forms of external ritual are constructed from clay, wood, or stone, so too are the external images of the gods. But those devoted to the sacrifice of meditation surpass even the gods made of stone or clay, for they seek the ultimate truth. Those who do not realize the true nature of Śiva within themselves do not attain the highest goal; abandoning the indwelling Śiva, a man who worships only externally misses the fruit already in his hand, like one who discards a treasure to chase after what cannot be grasped. From knowledge arises meditation, and from meditation, knowledge is born again. Together, they bring liberation. Therefore, one should practice meditation, focusing the mind at sacred centers—at a distance of twelve finger-breadths above the head, at the crown, the forehead, between the eyebrows, the tip of the nose, the mouth, the neck, the heart, or the navel—these are the eternal places for meditation, to be approached with unwavering faith. With external offerings, the devotee may worship the god and goddess, whether in the liṅga or in an artificial form, or in fire, or upon a sacrificial altar, according to one’s devotion and means. One may worship both internally and externally, but if the heart is devoted to internal worship, external rites may be performed or not, as one chooses. Now, the method of worship as taught by Śiva himself to the goddess in the scripture of Śiva is explained. Internal worship, up to the completion of the fire ritual, may be performed or omitted; afterwards, external worship should be observed. In this worship, the offerings are mentally conceived and purified, and the god Vinayaka is meditated upon and worshipped according to the prescribed rites. On the right and left, Nandi and Suyaśa are honored, and once they have been worshipped in the mind, the aspirant prepares the sacred seat. Seated in lion posture or lotus posture, accompanied by the three principles, the worshipper is ready. Upon this seat, one should meditate upon Śiva with his consort, supremely enchanting, adorned with every auspicious mark, and beautiful in every limb. Śiva is visualized as radiant as pure crystal, with three eyes like blooming lotuses, four noble arms, and a lovely crescent moon adorning his head. His mouth, hands, and feet are tinged with red, and his face shines with a smile like jasmine and the moon. He bestows boons and dispels fear, bears the mark of the antelope, and is adorned with garlands and bracelets of serpents. His throat is beautifully blue, and he is surrounded by a retinue of divine attendants, unequalled in majesty. Beside him, the great goddess is contemplated. Her eyes are wide and long, like the petals of a full-blown blue lotus; her face is radiant as the full moon, framed by dark, curly hair. Her form is as lovely as the blue lotus, crowned with a crescent moon, her breasts full and shining, her waist slender, her hips broad, clothed in fine yellow garments, adorned with ornaments, a shining mark on her forehead, and her hair beautifully arranged with flowers. Her face radiates a gentle modesty. She holds a shining golden lotus in her right hand, a staff in the other, and is seated upon a great throne. She holds a noose-cutter, manifesting the forms of existence, consciousness, and bliss. Thus, the god and goddess are meditated upon, seated upon the auspicious seat. With all offerings and devotion, one should worship them with flowers of the mind. Or, if one prefers, any other form of the Lord may be imagined in this way—whether as Śivī, called Sadāśiva, as the supreme Māheśvarī, as Ṣaḍviṃśakā, or as Śrīkaṇṭha—the worship is performed with heartfelt devotion, ever seeking union with the Supreme.