Those who are truly wise always yearn for the lotus feet of Hara, Lord Shiva. From this devotion arises good fortune, beauty, radiant form, noble character, and a mind softened by renunciation. It is said that courage and worldly fame come to one who worships Shiva. Therefore, abandoning all else, one should fix the mind solely upon Shiva. If one truly desires Shiva, one should perform his worship with devotion. For life passes swiftly, youth fades quickly, and disease can arrive at any moment. Thus, the bearer of the pināka bow—Shiva—should be worshipped while death has not yet come, and before old age overtakes us. As long as the senses remain strong, so long should one worship Shankara, for in all the three worlds, there is no greater dharma than the worship of Shiva. Understanding this, one should diligently worship Sadashiva, performing the rituals at the doorway, drawing the curtain, and making offerings to Shiva’s attendants. It is fitting to hold a festival always, and, if possible, to worship at the time of divine grace, after offering oblations—whether by oneself or even through an attendant. Offerings should be given to the attendants of grace in the proper order; then, with musical instruments, one should stand facing the appropriate direction. Flowers, incense, and lamps should be offered, along with food and water. Standing upon the great altar, facing east, one should present these offerings. Afterwards, whatever food and other items have already been offered to the deity, all of it—whether with remnants or not—should be dedicated to Caṇḍa. Having performed the oblation according to the prescribed method, the remainder of the worship should be completed, and then, following the proper ritual, the mantra should be recited as instructed. The daily festival should be conducted as prescribed in Shiva’s ordinance, using a large, radiant vessel adorned with red lotuses. There, one should invoke and worship the divine Pāśupata weapon, placing Shiva’s vessel upon a decorated Brahmin. With the form of the weapon placed upon him, holding a shining staff, he stands outside the temple precincts, accompanied by auspicious sounds. With dance, song, and similar festivities, and with lamps and banners, three circumambulations of the great altar should be performed—not too quickly, nor too slowly. After encircling the altar three times, the sacrificer, standing at the doorway with hands joined, enters again, takes the weapon inside, and then dismisses it. Having performed the circumambulation and the related rites as previously described, one should take eight flowers and then complete the worship. Now, the fire ritual is explained. This may be performed in a pit, on the ground, on an altar, or in a vessel of iron or new, auspicious clay. Having established the fire according to the prescribed method and properly prepared it, one should worship Mahādeva there and perform the oblation ritual. The fire pit may be two hand-spans wide, or one, and may be circular or square; a mandala altar should also be created. The pit should be broad and deep, with an eight-petaled lotus in its center, raised four fingers high, or even two. Its height is said to be twice the width of a span, not exceeding the navel; the center is measured by the middle finger, between its middle and upper joints. The wise measure the hand by twenty-four fingers, and there may be three, two, or one belt (mekhalā) around the pit. The fire pit should be fashioned pleasingly, smooth and firm with clay, shaped like a fig leaf or the support of an elephant. The belt is made in the middle, either on the west or south side, beautiful and slightly lower than the fire, with a gentle opening. The belt should be left slightly open toward the fire pit in front. There is no fixed rule for the altar’s elevation, whether soft or sandy. The circle is made with cow dung and water; the measure of the vessel is not specified. The fire-pit should be of clay, and the altar smeared with cow dung and water. After washing, the vessel is heated and sprinkled with water. Then, according to one’s own tradition, the marks are inscribed on the fire-pit and related places. Having sprinkled the area, a seat for the fire is arranged with darbha grass or flowers, and all materials needed for worship and the fire offering are prepared. After washing, items that require purification are sprinkled; these may be of gems or wood, or may come from the house of a learned Brahmin. Alternatively, another suitable fire may be brought with due respect, circumambulating three times in order over the fire-pit and so on. Reciting the seed-mantra of fire, the fire is placed on the seat, either through the path of the yoni or facing oneself. The skilled practitioner arranges the fire-pit completely, placing the fire as if within his own navel, emerging from that opening like a spark. Once emerged, one meditates on the external fire as merged and having the form of a disk, up to the completion of the ghee purification, following the preliminary rites. In accordance with one’s tradition, the knower of mantra performs the rites with the root-mantra, having worshipped the form of Shiva, then proceeding from the southern side. Having placed the mantra on the ghee, the gesture called ‘cow’ is shown, and the ladles are taken up—these should be made of gold, not of bronze, iron, or stone. Alternatively, they may be made of sacrificial wood, or, as tradition allows, from a sacred tree’s leaf, unbroken and rising from the middle. Joined with darbha grass, the ladles are heated in the fire and sprinkled again, following the prescribed order, beginning with the rites to Shiva. Oblations are offered with eight seed-mantras for the accomplishment of the fire-purification, in order: ‘bhruṃ’, ‘stuṃ’, ‘bruśruṃ’, ‘puṃḍraṃ’, ‘dram’, and so on. There are seven seed-mantras for the seven tongues of fire, in sequence; the middle tongue is called ‘triśikhā’ and is known to have many forms. Thus, the worshipper, filled with devotion, follows the sacred rites in the prescribed manner, honoring Shiva with all the proper offerings, rituals, and mantras, seeking the grace and blessings of the Lord who is the source of all auspiciousness.