After offering the sacred light to the deity, the devotee proceeds with the ritual, filling the air with all auspicious sounds—there is singing and dancing, and the joyful exclamation of victory resounds. Into a vessel of gold, silver, copper, or pure clay, beautifully adorned with lotuses, fresh flowers, seeds, curds, and unbroken rice, the devotee arranges the offerings. This vessel is further decorated with auspicious symbols: tridents, pairs of conch shells, lotuses, the nandyāvarta, marks of cow dung, Śrīvatsa, svastika, mirrors, vajra, fire, and other holy emblems. Around the vessel, eight lamps are placed in a circle, with one lamp set at the center. In this luminous arrangement, the devotee contemplates the goddesses from the left side onward, worshipping the nine Śaktis with devotion. To protect the sanctity of the ritual, a protective mantra is recited, and the vessel is guarded on all sides with the visualization of divine weapons. With both hands, the devotee forms the cow mudrā and respectfully lifts the vessel. There are alternate methods as well: one may place five lamps in the vessel in order, or a single lamp in each direction and at the center, or even just one lamp if needed. Taking up the vessel, the devotee circles it three times around the liṅga or the chosen image, chanting the root mantra. Then, arghya is offered upon the head, followed by fragrant ash. With hands full of flowers, the devotee presents them and then offers the prepared food. Next, water is offered, and after providing water for rinsing the mouth, betel leaves scented with five kinds of fragrance are presented. Whatever requires sprinkling is sprinkled. The devotee arranges for more singing and dancing, meditates on Śiva and the deities at the liṅga, and silently recites the Śakti mantra. With deep reverence, the devotee circumambulates, prostrates, offers praise, and surrenders the self, humbly voicing personal requests to the Lord. After offering arghya and another handful of flowers, the prescribed mudrā is formed, forgiveness is sought from the deity, and the devotee meditates upon Śiva within the heart. If circumstances do not permit the full ritual, the devotee may offer only flowers, or perform the essential rites from pādya (water for the feet) to mouth fragrance and arghya, but always with sincere devotion. It is devotion alone that fulfills the supreme dharma; without worship, one should not eat, except in the direst circumstance of life’s departure. If a sinner eats freely without worship, there is no expiation for him; but if one eats by mistake, the food should be expelled with effort. Then, after bathing, the devotee worships the deity with double the usual devotion, fasts with the goddess, and undertakes the ten-thousand-fold worship of Śiva, preceded by celibacy. On the following day, according to one’s means, the devotee gives gold or other gifts to Śiva or a devotee of Śiva, performs a great worship, and is thus purified. Now, regarding those aspects of worship not yet mentioned—such as the use of lotuses and other items—the rest is briefly explained, though not in detail. Before offering the oblation and after giving the lamp, the worship of the enclosures is performed, either at the time of waving lights or as appropriate. In the first enclosure, the devotee recites mantras from Īśāna to Sadyānta, from Rudra to Astrānta, or for Śiva and Śivā. In each direction—northeast, east, south, north, west, southeast, and southwest—worship is offered in the prescribed manner, including the northwest and the northeast again, and all four directions, culminating in the innermost enclosure or the collection of mantras. From the heart mantra up to the weapon mantra, or as prescribed, worship is performed. Outside this, in the east, Indra is worshipped; in the south, Yama; in the west, Varuṇa; in the north, Kubera and Budha; in the northeast, Agni in his own place; in the southwest, Nirṛti; in the northwest, Vāyu; in the northeast, Viṣṇu; in the southwest, the appointed Īśvara. Outside the lotus, Vajra and other weapons up to the end of the lotus are also worshipped. In order, the well-known forms of the guardians of the directions are worshipped. The devotee beholds the god and goddess, and all the deities of the enclosures. With hands joined in reverence, the deities are meditated upon, seated comfortably, and each is addressed by name with salutations. Worship is performed with flowers, bowing to all in turn. The innermost enclosure is honored, or the devotee’s own enclosure, as appropriate. In yoga, meditation, recitation, and fire-offering—whether external or internal—the oblation offered is of six kinds, pure, and made of mung beans. Additionally, rice cooked with milk and curd, sweetened with jaggery and honey, singly or in combination, and other mixtures are offered. The best curd, churned with pieces of jaggery, is presented, as are the finest sweets like apūpa and delicious fruits. Water, cooled and adorned with red sandalwood and flowers, is offered, flavored with cardamom and a piece of areca nut. Betel leaves, mixed with khadira and other auspicious substances, fair in color, golden-hued, and properly prepared, are presented, along with mountain-like white powder, neither harsh nor impure. Camphor, long pepper, fresh and auspicious nutmeg, and the like are offered. The unguent is sandalwood, made from the root, wood, or dust. Musk, saffron, and the juice of deer musk, along with fragrant, pure, and auspicious flowers, are presented. Flowers that are odorless, foul-smelling, spoiled, stale, or fallen by themselves are never offered to Śiva. The garments offered are soft, some woven with refined gold, and the ornaments resemble circles of lightning. All are thoroughly perfumed with camphor, resin, agaru, and sandalwood, and are further scented with heaps of flowers. Incense prepared from sandalwood, agaru, camphor, wood, guggulu powder, clarified butter, and honey is highly praised. The lamps are always lit with the most fragrant ghee from tawny cows, mixed with camphor, and are considered the best of all offerings. Thus, in this sacred and detailed manner, the worship of Śiva is fulfilled, suffused with devotion, purity, and reverence.