When one attains true knowledge, the union with Shiva is reached swiftly. Even the performance of sacrificial actions, when undertaken by those who are liberated and act under Shiva’s command, serves a purpose for embodied beings. If these actions are performed without personal desire, they become a path to liberation; but if done with attachment, they result only in further bondage. Thus, among the five great sacrifices, devotion to meditation and knowledge is to be cherished above all. It is through both meditation and knowledge that a person crosses the vast ocean of worldly existence, freed from faults such as violence, with a mind purified and made steady. Among all sacrifices, the sacrifice of meditation stands supreme, for it alone bestows the fruit of liberation. Those who are engaged merely in external actions receive results that are limited and transient. Just as, in the palace of a king, there is a difference between those who serve externally and those who are close to the king in subtle ways, so too among those who act: the meditator’s form is subtle, and their divine presence is directly perceived. The gross forms of external worship—constructed from clay, wood, and other materials—are surpassed by those who devote themselves to the internal sacrifice of meditation. Such devotees transcend even the gods fashioned from stone or clay. Those who do not realize the true nature of Shiva do not attain the ultimate; forsaking Shiva, who dwells within the very Self, they turn instead to external worship. One should not discard the spiritual fruit already in hand in pursuit of what is unreachable, like trying to lick one’s own elbow. Knowledge gives rise to meditation, and meditation, in turn, deepens knowledge. Together, they lead to liberation. Therefore, one should be devoted to meditation, focusing the mind at sacred points within the body: at the end of twelve fingers’ breadth above the head, at the crown, at the forehead, or between the eyebrows; or at the tip of the nose, the mouth, the neck, the heart, or the navel—these are the eternal places, to be contemplated with a mind pierced by faith. With external offerings, one may worship the God and the Goddess, whether in the form of a liṅga or even in an artificial image. Worship may be offered in fire or on a sacrificial altar, according to one’s devotion and means. One may worship both internally and externally; if devoted to internal worship, one may perform external worship or not, as one chooses. Now, let me briefly explain the method of worship as it was once taught by Shiva himself to the Goddess in the scripture of Shiva. The internal worship, up to the completion of the fire ritual, may be performed or omitted; afterwards, one should perform the external worship. In this worship, having mentally conceived and purified the offerings, the devotee should first meditate upon and worship the god Vinayaka in the prescribed way. On the right and left, Nandi and Suyaśa should be honored; after properly worshipping them in the mind, the wise devotee prepares the seat for worship. Seated in the lion posture, or the pure lotus posture, accompanied by the three principles of body, speech, and mind, the devotee meditates upon Shiva with his consort. Shiva appears supremely enchanting, marked by all auspicious signs, beautiful in every limb, adorned with every excellence and ornament. His mouth, hands, and feet are tinged with red, and his face smiles like jasmine blossoms and the moon. His form is like pure crystal, with three eyes like blooming lotuses, four noble arms, and a beautiful crescent moon adorning his head. His hands grant boons and dispel fear, one bears the mark of the antelope; he is adorned with garlands and bracelets of serpents, and his throat is lovely and blue. He stands without equal, surrounded by his attendants and retinue. At his left side sits the great goddess, her eyes wide and long like the petals of a blue lotus, her face radiant as the full moon, her hair dark, curly, and crowned with a crescent moon. Her breasts are full and glossy, her waist slender, her hips broad, clothed in fine yellow garments and adorned with every ornament. A shining mark graces her forehead, her hair is beautifully arranged with many flowers, her form harmonious, her face touched with modesty. In her right hand she holds a shining golden lotus, while her other hand rests upon a staff. She is seated upon a great throne, holding a noose-cutter, manifesting the forms of existence, consciousness, and bliss. Having thus meditated upon the God and Goddess upon their auspicious seat, the devotee should worship with all offerings and devotion, offering flowers of the mind. Or, if one prefers, one may imagine any other form of the Lord—whether as Śivī, called Sadāśiva, as the supreme Māheśvarī, as Ṣaḍviṃśakā, or as Śrīkaṇṭha. After performing mantra installation and similar rites upon one’s own body, the devotee contemplates the embodied Shiva, who is beyond both being and non-being, in this form. Having meditated thus, one performs external worship with the mind, and then, at the navel, envisions the fire ritual with kindling, ghee, and other offerings. Shiva is to be meditated upon between the eyebrows as a pure lamp flame—thus, whether within the body or independently, in auspicious meditation or yoga. At the conclusion of the fire ritual, the same rule applies everywhere. When the entire mental worship sequence is complete, the devotee should worship the Lord in the liṅga, or on the altar, or even in fire. For the external worship, the place should be purified by sprinkling with the root mantra, and a flower placed there with sandalwood-scented water. With a weapon, obstacles are driven away and the place is protected with armor; after casting the weapon in all directions, the worship space is prepared. Darbha grass is spread, and the area cleansed with sprinkling and other rites; all vessels are purified, and the purity of the materials is ensured. The vessels for sprinkling, washing the feet, sipping water, and other uses are arranged. After washing, sprinkling, and inspecting, auspicious water is poured into them, and all the sacred materials are placed according to what is available. Thus, with attention to both the inner and outer forms of worship, and with a mind devoted to meditation and knowledge, one approaches the Supreme Lord and the great Goddess, drawing ever nearer to liberation and divine union.