Envision now the Lord, whose hands are raised in gestures of granting boons and dispelling fear, the antelope mark shining upon him. He is adorned with garlands and bracelets of serpents, his lovely blue throat gleaming, and his presence radiates a majesty without equal. Surrounded by his attendants and divine retinue, he stands supreme. At his left side, one should contemplate the great goddess. She is resplendent, her eyes wide and long like the petals of a fully blossomed blue lotus, her face luminous as the full moon, framed by dark, curly hair. Her beauty resembles the delicate blue lotus; she is crowned with a crescent moon, her breasts full, firm, and glossy, high and prominent. With a slender waist and broad hips, she is draped in fine yellow garments, adorned with every ornament, a shining mark gracing her forehead. Her hair is beautifully arranged, adorned with many flowers, her form harmonious in every aspect, her face touched with gentle modesty. In her right hand, she holds a radiant golden lotus; in the other, she rests a staff, seated upon a magnificent throne. She holds a noose-cutter, embodying existence, consciousness, and bliss. Thus, the devotee should meditate upon the god and goddess, seated together upon their auspicious seat. With all devotion and offerings, one should worship them with flowers of the mind, or, if one wishes, imagine any other form of the Lord in a similar manner—whether as Śivī, called Sadāśiva, as the supreme Māheśvarī, as Ṣaḍviṃśakā, or as Śrīkaṇṭha. Having performed the installation of mantras and related rites upon one’s own body, the devotee should contemplate Śiva in this form, who transcends both being and non-being. Having meditated thus, one proceeds to external worship with the mind, and then, within the navel, envisions the sacred fire ritual, offering kindling, ghee, and other sacred substances. One should meditate on Śiva between the eyebrows, appearing as a pure flame, whether within the body or independently, in auspicious meditation or yoga. At the conclusion of the fire ritual, this same rule applies everywhere; when the entire sequence of mental worship is complete, the Lord is to be worshipped in the liṅga, upon the altar, or even in fire. To begin the outer worship, the place is sprinkled with water empowered by the root mantra for purification. A flower, moistened with sandalwood-scented water, is placed there. With a sacred weapon, obstacles are driven away and covered with spiritual armor; after casting the weapon in all directions, the place is prepared for worship. Darbha grass is spread, and the area is further cleansed by sprinkling and other rites; all vessels are purified, and the purity of the materials is ensured. Four vessels are arranged: one for sprinkling, one for washing the feet, one for sipping water, and another as needed. After washing, sprinkling, and inspecting, auspicious water is poured into them, and all sacred materials are placed according to what is available. These sacred materials include gems, silver, gold, fragrant substances, flowers, rice grains, fruits, shoots, and blades of darbha grass. In the water for bathing and especially in the drinking water, cool and pleasing items such as flowers are added. Vetiver and sandalwood are prepared in the water for washing the feet, along with jasmine, kola, camphor, bahumūla, and tamāla. In the vessel for sipping water, after grinding, cardamom, camphor, and sandalwood are placed in all the vessels. Blades of kuśa grass, rice grains, barley, sesame, clarified butter, mustard seeds, flowers, and ashes are placed in the vessel for offering. Kuśa flowers, barley, bahumūla, tamāla, and ashes are arranged in the vessel for sprinkling, in proper order. In every place, the mantra is set, wrapped with protective armor externally, guarded with the weapon, and the gesture of the cow is displayed. All worship materials are sprinkled with water from the sprinkling vessel, purified with the root mantra, and the rites are performed properly. If only one sprinkling vessel is available, the best practitioner prepares the offering water with it, following custom. Next, the god Vināyaka is worshipped with food and offerings in the proper order, at the southern side of the entrance. Nandī, the lord of the inner chamber, is worshipped with care; he shines like a golden mountain, gentle, crowned with the crescent moon, three-eyed and four-armed, holding a glowing trident, a deer, and a sharp rod—he is the master. His face is like the moon's disk, or like Hari’s own face. At the northern side of the entrance, his wife, the daughter of the winds, is worshipped. The mother, Suyaśā, virtuous, devoted to vows, intent on adorning the feet, is also worshipped, and then one enters the inner chamber of the Supreme Lord. With all sacred substances, the liṅga is worshipped; the used offerings are removed, the liṅga washed, and a fresh flower is placed upon its head for purification. Holding the flower, the mantra is recited with power to purify it. Caṇḍa is worshipped in the northeast, and the used offerings are taken away. Next, the seat is arranged, along with the support and all that is required. One meditates below the earth on the auspicious, dark-hued supporting power. In front of her, one visualizes the endless, coiled form—white, with five hoods, licking as if to touch the sky. Above her is the auspicious seat, four-footed like a wooden stool; its four supports are dharma, knowledge, detachment, and sovereignty. These supports are colored white, red, yellow, and dark, corresponding to the directions beginning from the southeast. Unrighteousness and the rest are placed in order from the east to the north. Thus, with reverence, the worship proceeds, each step sanctified by sacred vision and careful rite, drawing the devotee ever closer to the presence of the Lord and his radiant consort.