Having prepared for worship, one should first envision the divine seat for Śiva as a wondrous assembly of kingly jewels, each limb of the seat gleaming with radiant splendor. Above this, one visualizes a pure, white lotus, its form serving as a sacred covering and resting place. This lotus is said to possess eight petals, each representing one of the eight great powers, beginning with aṇimā, the power of becoming minute. The delicate filaments of the lotus, starting from the left, are the energies of Rudra and other leftward powers. Within the lotus, the very seeds are these same energies, extending up to Unmanī, the highest state of consciousness. The innermost part of the lotus, its receptacle, is the symbol of supreme detachment, while its stalk is the embodiment of knowledge, of the very nature of Śiva. The bulb at the end of the receptacle, composed of Śiva and dharma, is formed in three circles. Above these circles rest the three principles—self and others—which serve as the ultimate seat. Upon all these seats, one should arrange a most comfortable and inviting throne, covering it with various fine cloths. This divine seat shines with the brilliance of pure knowledge. With the seat thus prepared, one then performs the sequence of sacred acts: invocation, establishment, containment, and gazing upon the deity, followed by respectful salutations, each accompanied by the appropriate ritual gestures. Next, offerings are made: water for washing the feet, water for sipping, fragrant substances, and fresh flowers. Incense is lit, lamps are offered, and betel leaves are presented. After these acts of devotion, Śiva is invited to rest. Alternatively, after arranging the seat and image, making it complete with the root mantra and other Brahmā mantras, one invokes Śiva, the supreme cause, together with the goddess. Śiva is invoked as the unmoving, imperishable Lord, shining with the clarity of pure crystal—He who is the cause and essence of all worlds. This Lord, the Supreme, is effortlessly perceived by true devotees, yet remains beyond the reach of even the greatest gods such as Brahmā, Indra, Viṣṇu, and Rudra. The wise know Him as the very essence of the gods, yet He is said to be beyond all perception—without beginning, middle, or end, and the sole remedy for those afflicted by the sorrows of worldly existence. This is the enduring principle and purpose of Śiva in the world. Thus, one should worship the supreme liṅga with fivefold offerings, pouring forth devotion. The liṅga is the very form of the great Lord, Śiva, the highest Self. At the time of bathing the liṅga, one should begin with auspicious rites, heralded by the sound of victory. The bathing is performed with the five sacred products of the cow: ghee, milk, curd, honey, and more, together with roots, the essences of fruits, and various preparations of sesame, mustard, and flour. Wholesome seeds such as barley, and powders from black gram and other grains, are used to anoint the liṅga, followed by a warm water bath. Bilva leaves and similar sacred items are used to gently cleanse away any remaining ointments or fragrances. The liṅga is then bathed again with pure water, following the royal rites. Fragrant amalaki and turmeric are offered in due order, and the liṅga or image is purified once more with water. A further bath is given with scented water, water in which kuśa grass and flowers have been immersed, and with water infused with gold and jewels, all empowered by mantras and offered in the proper sequence. If these substances are not available, then whatever is obtainable is used, or even water alone, so long as it is empowered by mantras and offered with faith. The bathing is performed using a pot, a conch, a vessel for prosperity, the hand, or kuśa grass and flowers, all accompanied by mantra recitation. Sacred hymns—Pavamāna, Rudra, Nīla, Tvarita, the Liṅga Sūkta, and the Atharvaśiras—are chanted. Verses from the Ṛg and Sāma Vedas, the five Śaiva Brahman hymns, and the Praṇava of Śiva are also recited as the Lord of gods is bathed. Just as these bathing and other rites are performed for the god, so too are they performed for the goddess. There is no distinction between them, for both are equally revered. First, one performs the rites for the god, then for the goddess, following the command of the Lord of gods. In the worship of Ardhanārīśvara—the form embodying both Śiva and the goddess—there is no precedence; offerings may be made to the liṅga or as appropriate elsewhere, recognizing their unity. Having bathed the liṅga with pure and fragrant substances, it is wiped with a cloth, and adorned with a garment and a sacred thread. The offerings continue: water for the feet, water for sipping, arghya, fragrances, flowers, ornaments, incense, lamps, food, drinking water, and items for cleansing the mouth. Once more, water for sipping is offered, followed by mouth perfume, and then a beautiful, auspicious crown adorned with all kinds of jewels. Pure ornaments, various garlands, fans, yak-tail whisks, an umbrella, a palm-leaf fan, and a mirror are presented. After the offering of light, the ritual is accompanied by all auspicious sounds, with singing, dancing, and shouts of victory. In a vessel of gold, silver, copper, or auspicious clay, adorned with lotuses, beautiful flowers, seeds, curds, and unbroken rice, one arranges tridents, pairs of conch shells, lotuses, nandyāvarta symbols, marks made from cow dung, Śrīvatsa, svastika, mirrors, vajra, fire, and other auspicious signs. Eight lamps are placed all around, with one in the center. The goddesses, beginning from the left, are contemplated, and the nine Śaktis are worshipped. The vessel is protected with a mantra, guarded on all sides with weapons, and the cow mudrā is shown with both hands as the vessel is lifted. Alternatively, five lamps may be placed in order, or one lamp in each direction and in the center, or even just one lamp. Then, taking up the vessel, one circles it three times around the liṅga or image, using the root mantra. Thereafter, arghya is offered on the head, followed by fragrant ash. Flowers are offered in the hands, and the food offering is presented. Next comes water, water for rinsing the mouth, and betel leaves flavored with five kinds of fragrance. One then sprinkles what is to be sprinkled, arranges for singing and dancing, meditates on Śiva and the other deities at the liṅga, and silently recites the mantra of Śakti, thus concluding the worship in devotion and reverence.