The imperishable Lord, revered by all, is effortlessly seen by his devoted followers. Yet, even the greatest gods—Brahmā, Indra, Viṣṇu, and Rudra—cannot reach him. The wise recognize him as the very essence of the gods, though he is said to be beyond perception, without beginning, middle, or end. He is the ultimate remedy for those afflicted by the troubles of worldly existence. This is the principle of Shiva, the enduring purpose of Shiva in the world. To honor him, one should worship the supreme liṅga with fivefold offerings and deep devotion. The liṅga itself is the form of the great Lord, Shiva, the supreme Self. At the time of bathing the liṅga, one should begin with auspicious rites, heralded by the sound of victory. The ritual bath is performed with the five products of the cow—ghee, milk, curd, honey, and similar items—along with roots, the essences of fruits, and preparations made from sesame, mustard, and flour. Wholesome seeds like barley, powders from black gram and other grains are used to bathe and anoint the liṅga, followed by a bath with warm water. To cleanse any residue of ointments and fragrances, one gently rubs the liṅga with bilva leaves and similar items, then bathes it again with water, proceeding as one would for the rites of a king. Fragrant amalaki and turmeric are offered in due order, and the liṅga or its image is purified with water. The bathing continues with fragrant water, water containing kuśa grass and flowers, and water infused with gold and jewels, all empowered by sacred mantras and performed in the proper sequence. If the ideal substances are not available, then whatever is obtainable, or even just water empowered by mantras, may be used to bathe Shiva, so long as it is done with faith. Using a pot, a conch, a vessel for increase, or simply the hand, along with kuśa grass and flowers, the bathing is accompanied by the recitation of mantras. Hymns such as the Pavamāna, Rudra, Nīla, Tvarita, Liṅga Sūkta, Atharvaśiras, and verses from the Ṛg, Sāma, and five Śaiva Brahman hymns, as well as the Praṇava of Shiva, are sung during the ritual. Just as these rites are performed for the god, so too are they performed for the goddess; there is no distinction, for they are alike. First, after completing the bathing and other rites for the god, one should perform them for the goddess, as commanded by the Lord of gods. In the worship of Ardhanārīśvara, there is no precedence—offerings may be made to the liṅga or elsewhere, as appropriate. After the abhiṣeka of the liṅga with pure and fragrant substances, it is wiped with a cloth, and offerings of a garment and a sacred thread are made. Water for washing the feet, water for sipping, arghya, fragrance, flowers, ornaments, incense, a lamp, food, drinking water, and mouth cleansing are all presented in turn. Again, water for sipping and mouth perfume are offered, followed by a beautiful crown adorned with all kinds of jewels. Pure ornaments, various garlands, fans, yak-tail whisks, umbrellas, palm-leaf fans, and a mirror are also offered. After presenting the light, the ritual continues with all auspicious sounds, singing, dancing, and the exclamation of victory. In a vessel of gold, silver, copper, or auspicious clay, decorated with lotuses, beautiful flowers, seeds, curds, unbroken rice, and similar items, tridents, pairs of conch shells, lotuses, nandyāvarta symbols, marks from cow dung, Śrīvatsa, svastika, mirrors, vajra, fire, and other auspicious signs are arranged. Eight lamps are placed all around and one in the center. One then contemplates the goddesses beginning from the left and worships the nine Śaktis. With a protective mantra, the vessel is covered and guarded on all sides with weapons, and the cow mudrā is shown with both hands before lifting the vessel. Alternatively, five lamps may be placed in the vessel in order, or one lamp in each direction and in the center, or even just a single lamp. The vessel is then taken and circled three times around the liṅga or other image, using the root mantra. Afterwards, arghya is offered on the head, along with fragrant ash. Flowers are placed in the hands, and the food offering is presented. Water is then offered, followed by water for rinsing the mouth and betel with five kinds of fragrance. One should sprinkle what needs to be sprinkled, arrange singing and dancing, meditate on Śiva and others at the liṅga, and silently recite the Śakti mantra. Circumambulation, prostration, praise, self-offering, and the humble statement of one’s requests are performed with reverence. After offering arghya and a handful of flowers and forming the prescribed mudrā, one asks forgiveness of the deity and meditates upon him within oneself. If there is great constraint, one may perform only the offering of flowers, or the essential rites from pādya to mouth fragrance and arghya, with devotion. Even so, the supreme dharma is fulfilled by devotion. Without worship, one should not eat, except in the case of imminent death. If a sinner eats freely, there is no expiation; but if one eats by mistake, he should expel it with effort. After bathing, worshiping the deity twice as much, and fasting along with the goddess, one should practice the ten-thousand-fold worship of Śiva, preceded by celibacy. On the following day, according to one’s ability, one should give gold or other gifts to Śiva or a devotee of Śiva, perform a great worship, and thus become pure. Now, regarding items not yet mentioned in worship, such as lotuses and others, the rest will be briefly explained, though not in detail. Before offering the oblation and after giving the lamp, one should perform the worship of the enclosures, either when the waving of lights is due or at that time. There, in the first enclosure, mantras are recited—from Īśāna to Sadyānta, and from Rudra to Astrānta, or for Śiva and Śivā—thus completing the sacred ritual.