There are many ways by which sacred acts are performed—some through recitation, some by meditation, and some by combining all these practices. Ritual action itself is distinct, unfolding in an ordered sequence of offering, giving, and worship. Yet these acts only bear fruit for those endowed with all the necessary powers; for others, the results do not manifest. This power is nothing but the command of me, Shiva, the Supreme Self. Therefore, a twice-born person should undertake these optional rites only according to that divine command. Now, let me reveal those voluntary acts that yield fruits both in this world and beyond. Among those devoted to me, the Shaivas and Maheshvaras, the rites should be performed both inwardly and outwardly, in the proper order. In truth, there is no absolute distinction between Shiva and Maheshvara; the two are one. Thus, the Shaivas and Maheshvaras are not divided in any essential way. Those who are devoted to Shiva and delight in the sacrifice of knowledge are called Shaivas, while those who are devoted to ritual sacrifice in this world are known as Maheshvaras. Therefore, let the wise act inwardly as Shaivas, cultivating knowledge and devotion, and outwardly as Maheshvaras, performing the external rites. Yet, the procedure for these rituals must not be altered. The ground for worship should be examined with care, considering its fragrance, color, taste, and other qualities, as prescribed. On the ground that pleases the mind, well-smeared and covered with clean cloth above and below, smooth as the surface of a mirror, the preparations begin. First, the direction of the east is to be marked according to scriptural injunctions. Then, a circle, one or two cubits in diameter, is drawn. Within this circle, a pure eight-petaled lotus with a central pericarp is to be drawn, using powders made from gems, gold, and other precious substances as available. This lotus should be adorned with five beautiful enclosures. Upon its petals, the perfections are to be placed; in the filaments, the powers are to be established. The eight Rudras, beginning with Vama, are to be placed sequentially from the eastern petal. In the pericarp, detachment is to be established, and in the seeds, the nine powers are to be placed. On the stalk, let the dharma whose essence is Shiva be set; in the stem, knowledge resting upon Shiva. Above the pericarp, let circles representing fire, the sun, and the moon be drawn. Above these circles, the three principles—the essence of Shiva, knowledge, and reality—are to be established. Upon all these seats, a comfortable arrangement of various flowers is spread. With five enclosures thus prepared, one should worship Shiva together with Ambika, who is pure as crystal, serene, and radiant with a cool, gentle light. Shiva is adorned with a crown of matted hair that circles like lightning, clothed in a tiger skin, his face blooming like a lotus just touched by a smile. His feet, hands, and lips resemble red lotus petals, and he is marked with every auspicious sign and adorned with all manner of ornaments. He bears divine weapons, is anointed with heavenly fragrances, and is five-faced and ten-armed, crowned with a crescent moon jewel. His eastern face is gentle and radiant like the rising sun, bearing three lotus-like eyes and crowned with a young crescent moon. His southern face glows with the dark brilliance of a raincloud, fierce with furrowed brows and three eyes encircled in red. His northern face, formidable with protruding fangs and quivering lips, shines like coral and is crowned with dark locks of hair. His western face, playful and three-eyed, crowned with a crescent moon, is full and shining like the moon itself. The fifth face, gentle and captivating with a soft smile and crescent moon on the lips, shines clear as crystal, radiant with the brilliance of the lunar lineage. He is exceedingly gentle, his three blossoming eyes shining. In his right hands, he holds a trident, axe, thunderbolt, and sword, all blazing with fire. In his left hands, he bears a serpent, arrow, bell, noose, and goad. His form is bound from the knees by the power of restraint and established by the measure of honor. Up to his neck, he is enveloped in knowledge; his forehead is adorned with peace, and above that, with the supreme energy known as transcending peace. He pervades the five paths, manifest as the embodiment of the five energies, the ancient Lord called Purusha, crowned as Ishana. His heart is Aghora, his secret left side is Maheshvara, his foot is Sadya, and his form is composed of thirty-eight energies. Ishana is composed of the mothers, the five Brahmas, and the syllable Om, united with the power of the Swan. Thus, he stands upon the sacred circle, with the power of will, the power of knowledge on the right, and the power of action on the left. Sadashiva, the embodiment of knowledge, is directly composed of the three principles. One should conceive this form from the root, making it complete in due order. Having worshipped properly up to the offering of water, using the root mantra, Shiva with form, together with the supreme power, is to be worshipped. There, the great Lord—free from all distinctions of existence and non-existence—is invoked, and five offerings are prepared to worship the Supreme Lord. Then, with the Brahma mantras and the six limbs, together with the mothers, with the sacred syllable, with Shiva himself, all in proper order and endowed with power, the worship continues. Alternatively, the peaceful mantra, or other Vedic mantras in their entirety, may be used to worship the Supreme God, or simply Shiva alone. Having performed the rites up to the offering of water, mouth-rinse, and scents—without the act of dismissal—one should commence the worship of the five enclosures in due order. Within this sacred space, first, on Shiva’s right and left, one should worship the two deities, Heramba and Shanmukha, with scents and other offerings. Then, all around, the Brahmas, beginning with Ishana and proceeding in order up to Sadya, along with their powers, are to be worshipped in the first enclosure. There, too, the six limbs, beginning with the heart, are to be honored in sequence, and for Shiva and Shakti, the vehicles beginning with fire are to be revered. Finally, the eight Rudras, beginning with Vama, are to be worshipped with the powers corresponding to each, or, if not, then all around, beginning from the east and proceeding in due order. Thus is the sacred worship performed, in precise sequence, with devotion and understanding, honoring Shiva, the Supreme Lord, in all his fullness and glory.