Resplendent in red, adorned with garments of the same hue and fragrant unguents, the divine form is beautifully decorated with garlands and ornaments. All auspicious marks are present upon this figure, who wears the sacred thread along with three girdles, signifying purity and spiritual discipline. Endowed with great power, the form holds in the right hand a ladle and a spoon, and also bears a spear, a palm-leaf fan, and a vessel filled with ghee, along with other ritual implements. One who meditates on this sacred form at the time of birth should then proceed to perform the birth rites. After dispelling the impurity associated with birth and purifying the area, the naming ceremony should not be conducted immediately. Instead, making the mouth radiant like the fire of Shiva and performing the initial offering, one should carry out the ancestral rites, as well as the ceremonies of shaving and initiation. Upon completing the rites up to the conclusion of the Aptoryāma sacrifice, a sanctification should be performed, followed by the offering of clarified butter and the sviṣṭakṛt oblation. Using the seed-mantra "ram," one should then sprinkle offerings, dedicating them to Brahma, Vishnu, Shiva, the Lords of the worlds, and the guardians. Having established protective weapons all around, worship should be performed in the proper sequence. For incense, lamps, and other such offerings, the ritual expert should kindle the sacred fire. With all substances prepared, beginning with clarified butter, and the seat arranged once more, the fire should be invoked as before. After worshipping both the god and the goddess, one should perform the completion rite, or, in accordance with one’s own stage of life, dedicate the fire ritual to Shiva. Having understood this, one who is established in Shiva should perform the rite as prescribed, for there is no other procedure. The ashes from the Shiva fire, or those produced from the agnihotra, should be collected. Alternatively, ashes from the marriage fire—pure, fragrant, or from the dung of a tawny cow, well-formed and caught as it falls—may be used. This ash should not be moist, too hard, foul-smelling, or dried out; the upper and lower portions are discarded, and only what has fallen is taken. The selected ash is formed into a lump and cast into the Shiva fire with the root mantra. Discarding any that is undercooked or overcooked, one should take only the white ash. This ash may then be mixed and placed in a suitable ash-holder, whether made of metal, wood, earth, or stone. Alternatively, another beautiful and pure ash-holder may be prepared, and the precious ash deposited in a clean, auspicious place. The ash must not be given to the unqualified, nor placed on an impure surface, nor touched with inferior limbs, neglected, or stepped over. Having taken the ash, one should consecrate it with mantras at the proper times, never elsewhere, and never give it to the unworthy. The ash should be collected before the deity has been dismissed, for after dismissal, the fierce ash belongs to Prajāpati. After the fire ritual is performed according to the Shiva scriptures or one’s own sūtra, the offering rite follows. Thereafter, the seat of knowledge is placed in a well-prepared circle, and the repository of knowledge is established. Worship is then performed in the proper order with flowers and other offerings. The diagram of the teacher is set before the diagram of the mantra, and an excellent seat is arranged for the teacher, who is worshipped with flowers and other offerings. After honoring those worthy of worship and feeding the hungry, one may partake of pure food as desired. What has been offered to the deity, and what remains, is to be taken for personal purification with faith, not out of greed, and never given to the unworthy. This same rule applies to sandalwood, garlands, and other such offerings. Yet the wise should not think, "I am Shiva," in this context. Having eaten and rinsed the mouth, one should meditate on Shiva in the heart, recite the root mantra, and spend the remaining time appropriately, engaging in the recitation of Shiva’s scriptures and similar activities. When the first part of the night has passed, a delightful worship is performed, and a most beautiful resting place is arranged for Shiva and the Goddess. All enjoyable foods, garments, ointments, flower garlands, and the like—whether offered in mind or in action—should be presented, making everything pleasing to them. The householder, together with his wife, should then sleep in purity at the feet of the Lord and the Goddess, while others should sleep alone. At dawn, upon awakening, one should utter the first measure of the day, bowing mentally to the imperishable Lord with Uma and His attendants. After performing the appropriate acts of purity according to place, time, and ability, the Lord and the Goddess are awakened with the divine sounds of conch and other instruments. With fragrant flowers gathered at the proper time, worship of Shiva and the Goddess is then completed as previously described. Now, for those devoted to Shiva’s hermitage, the occasional rites are explained according to the procedures taught in Shiva’s scriptures. Each month, in both fortnights, on the eighth and fourteenth days, and on the festival days in order, at the solstices, equinoxes, and especially during eclipses, great worship—or even greater worship according to one’s ability—should be performed. Every month, after preparing the Brahmakurcha as is proper, Shiva should be bathed with it, and, having fasted, the remainder should be consumed. For even the gravest sins, such as the killing of a Brahmin, there is no expiation greater than drinking the Brahmakurcha. In the month of Pausha, under the Pushya star, the waving of lights for the Lord is performed. In Magha, under the Magha star, a ghee-soaked blanket is offered. At the end of Uttara in Phalguna, the great festival should be begun. In Chaitra, on the full moon of Chitra, the swing festival is properly observed. In the month of Vaiśākha, on the day of Viśākhā, a great temple of flowers is established. In Jyeṣṭha, under the Mūla constellation, a cool water pot is offered. In Āṣāḍha, on Uttarāṣāḍhā, the installation of sacred threads is performed, and likewise, in Śrāvaṇa, the customary mandalas are arranged.