Having prepared oneself with the proper mantras and sanctifying one’s own body, the devotee turns inward and contemplates the embodied form of Śiva—a form that transcends both being and non-being. With this profound meditation established, the devotee then proceeds to perform the external worship, keeping the mind steady and focused. After this, attention is drawn to the navel, where one envisions the fire ritual—the homa—complete with kindling, ghee, and all the sacred offerings. Next, Śiva is meditated upon between the eyebrows, his presence shining like a pure, unwavering lamp flame. This sacred vision may arise within the body or independently, whether in auspicious meditation or in deep yoga. When the fire ritual concludes, the same reverent approach continues everywhere: the entire sequence of mental worship is brought to its fulfillment. The time then comes to worship the Lord—whether in the liṅga, upon the altar, or even within the fire itself—honoring his presence in every form. To prepare the place of worship, one sprinkles it with water sanctified by the root mantra, and places a flower there, its fragrance enhanced with sandalwood-scented water. With a ritual gesture of a weapon, obstacles are driven away and covered with protective armor. The weapon is cast in all directions, consecrating and preparing the space for worship. Darbha grass is spread, and the area is cleansed with more sprinkling and other purifying rites. All vessels are purified, and the materials for worship are ensured to be pure and suitable. Four vessels are arranged: one for sprinkling, one for washing the feet, one for sipping water, and a fourth as needed. Each vessel is washed, sprinkled, and inspected, then filled with auspicious water. All sacred materials are gathered according to what is available: gems, silver, gold, fragrant substances, flowers, rice grains, fruits, shoots, and blades of darbha grass. In the water meant for bathing and especially for drinking, cool and pleasing items are placed—flowers and similar things to refresh and delight. The water for washing the feet is prepared with vetiver and sandalwood, along with jasmine, kola, camphor, bahumūla, and tamāla. The vessel for sipping water is enhanced with ground cardamom, camphor, and sandalwood. For the vessel of offering, blades of kuśa grass, rice grains, barley, sesame seeds, clarified butter, mustard seeds, flowers, and sacred ashes are placed. The vessel for sprinkling is filled in proper order with kuśa flowers, barley, bahumūla, tamāla, and ashes. In every place, the mantra is set, wrapped externally with protective armor, shielded with the power of a weapon, and the gesture of the cow is displayed for auspiciousness. All worship materials are sprinkled with water from the designated vessel, purified by the root mantra, and the rites are performed with care and precision. If only one sprinkling vessel is available, the offering water is prepared with it, as is the custom among the best practitioners. The worship then begins with the god Vināyaka, who is honored with food and offerings in the proper order, at the southern side of the entrance. Nandī, the lord of the inner chamber, is worshipped next—he who is adorned with every ornament and shines like a golden mountain. Gentle in nature, crowned with the crescent moon, Nandī has three eyes and four arms, holding a glowing trident, a deer, and a sharp rod—he is the master of the chamber. His face is radiant, like the disk of the moon or the face of Hari. At the northern side of the entrance, his wife—the daughter of the winds—is worshipped. The mother, Suyaśā, is also honored: she is virtuous, steadfast in her vows, and intent on adorning the Lord’s feet. Only after these devotions does the worshipper enter the inner chamber of the Supreme Lord. With all the gathered substances, the liṅga is worshipped. The used offerings are then removed, the liṅga is washed, and a fresh flower is placed upon its head for purification. Holding the flower, the devotee recites the mantra with great power to purify it, and worships Caṇḍa in the northeast, ensuring that all used offerings are properly taken away. Next, the seat for the Lord is arranged, along with its support and other necessary elements. Below the earth, the devotee meditates upon the auspicious, dark-hued support-power. In front of her, one visualizes the endless, coiled form—a white serpent with five hoods, licking as if to touch the very sky. Above her is the auspicious seat, four-footed like a wooden stool. Its supports are dharma, knowledge, detachment, and sovereignty, each colored white, red, yellow, and dark, corresponding to the directions starting from the southeast. Unrighteousness and the rest are placed in order from east to north. The limbs of the seat are imagined as resplendent as kingly jewels, and above all rests the pure white lotus seat, serving as a sacred covering. This lotus is said to have eight petals, representing the eight powers beginning with aṇimā. The filaments, starting from the left, are the Rudra and leftward energies. The seeds within are also these energies, up to Unmanī. The inner receptacle is supreme detachment, and the stalk is knowledge, the very nature of Śiva. The bulb, embodying Śiva and dharma, sits at the end of the inner receptacle, encircled three times. Above these circles, the three principles—self and so on—form the seat. Above all these seats, a comfortable and divine seat is arranged, spread with various coverings and shining with the light of pure knowledge. The devotee then performs the invocation, establishment, containment, and gazing, each with its own gesture and salutation. Following this, water is offered for the feet, for sipping, and for bathing, along with fragrance and flowers. Incense is lit, a lamp is offered, and betel leaves are presented. Finally, Śiva is gently put to rest. Alternatively, having arranged the seat and the image, making it complete with the root mantra and the other Brahmā mantras, the devotee invokes Śiva, the supreme cause, together with the goddess. The god is invoked as unmoving, imperishable, and shining like pure crystal—he who is the cause and essence of all worlds, the supreme one presiding over all creation.