In a place made pure and sacred, the devotee prepares for the worship of the Goddess. As before, a lotus is carefully drawn upon the ground, its petals forming a divine seat. Around this lotus, leaves, flowers, and other auspicious items are scattered, and at the very center, a pot is reverently placed. Surrounding this central vessel, four pitchers are arranged in the four cardinal directions. In these five vessels—the central one and the four around it—the five Brahmas are invoked, each with their own sacred seed-mantra, filling the space with spiritual potency. After these vessels have been set and worshipped, their protection assured through sacred mudrās, the devotee turns to the liṅga or image of Shiva. As before, it is purified meticulously with clay, water, and other purifying substances. Once cleansed, the liṅga is adorned with flowers and placed upon an excellent seat to the north. A flower is set upon its head, and it is sprinkled with consecration water, sanctifying it further. The liṅga is then worshipped again with flowers, the air filled with the sounds of victory and celebration. It is bathed with water from the pitchers, while the Īśāna and Vidyā mantras, along with the root mantra, are recited. Following this, the devotee performs the placement of the five parts and the worship as previously described, always honoring the three-eyed God, Shiva, together with the Goddess. Alternatively, one may choose to place a single pot, imbued with form and mantra, within the lotus, and then perform all the remaining rites as before. If a liṅga is found to be utterly damaged, it must be purified and reinstalled. If it is only slightly damaged, it should be sprinkled and worshipped. Lingas known as 'bāṇa' may or may not be installed, but those that have already been consecrated by Shiva himself are to be treated accordingly. The other lingas—those resembling bāṇa, the self-manifested, the divine, or those created by sages—should also be installed in the prescribed manner. If there is no pedestal for the liṅga, one should provide one, perform the necessary sprinkling, and worship Shiva there; for such installations, formal rites are not required. However, if a liṅga is burned, loose, or has broken parts, it should be cast into a water reservoir. If it can be repaired, it should be joined and the installation rite performed anew. Should the image or liṅga be defective, the deity should first be respectfully removed through proper worship, and then the image may either be united with the heart or abandoned as appropriate. If daily worship is interrupted for a single day, the worship should be doubled the following day. If missed for two days, a great worship and sprinkling are required. For lapses extending beyond a month, some authorities declare that installation must be repeated, while others prescribe a sprinkling ceremony. In the rite of sprinkling, after the deity is removed from the liṅga as before, the liṅga is bathed with mud-water following the eight-fivefold method. It is then bathed with cow products and purified with darbha grass water. The devotee then sprinkles it with water meant for consecration, reciting the root mantra one hundred and eight times. Placing a hand with flowers and kusa grass on the liṅga’s head, the root mantra is recited one hundred and eight times, repeated five times in succession. With the root mantra, the devotee touches the liṅga from head to pedestal, and a great worship is performed, invoking the deity as before. If, for some reason, a liṅga cannot be installed, worship may still be offered to the blessed Shiva in water, in fire, in the sun, or in the sky—wherever his presence is felt. At this point, the narrator reflects: “Having distilled the essence from knowledge, action, and conduct, all has been spoken by the Blessed One and heard by me, teachings equal to the Vedas themselves. Now, I wish to hear about the exceedingly rare yoga, along with its prerequisites, its limbs, its procedures, and its ultimate purpose. If death should come before yoga is accomplished, is there a way by which a person may attain it immediately, without resorting to self-destruction? Please explain this, its causes, the times and means by which it may occur, and the gradations and distinctions involved, in truth.” The teacher replies, “You have asked well, O Krishna, as one who understands the heart of every question. Therefore, I will explain all this to you in order—listen attentively. “When the movements of the mind are restrained, and the mind becomes motionless within Shiva, that state, in brief, is called yoga. Yoga is of five kinds: mantra-yoga, sparsha-yoga, bhava-yoga, and another called abhava-yoga. Among them, the supreme is considered to be the great yoga. “When, by the practice of mantra, the mind’s activity becomes undistracted and focused on the meaning indicated by the mantra, that is called mantra-yoga. That same yoga, when it begins with breath control, is called sparsha-yoga. When freed from both mantra and touch, it is known as bhava-yoga. When the entire universe, with all its parts, is conceived as dissolved, that is called abhava-yoga, pertaining to the reality that is without appearance. “When only the essential nature of Shiva, without any attributes, is contemplated, then the movement of the mind is said to be Shaiva, and this is called the great yoga here. “Only one whose mind is detached from both what is seen and what is heard is qualified for yoga; no one else. By constantly perceiving the faults in both objects of sense and their qualities, as well as in the Lord, the mind becomes detached. “All yoga, in summary, is either eightfold or sixfold: yama, niyama, and postures beginning with svastika, and so on. Breath control, withdrawal of the senses, concentration, meditation, and absorption—these eight limbs of yoga are declared by the wise. Posture, restraint of breath, withdrawal of the senses, concentration, meditation, and absorption—these are, in summary, the six limbs of yoga. “The distinct characteristics of these have been taught in the Shiva scriptures, and also in other Shaiva texts, especially in the Kamika and similar Agamas. Likewise, in the yoga scriptures and in some Purāṇas, non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness—these five are called yama by the virtuous. Purity, contentment, austerity, recitation, and devotion—these five are said to be niyama. “Svastika, lotus, half-moon, hero, accomplished yoga, paryanka, and as desired—these eight are said to be the postures.” Thus, the sacred rites and the profound path of yoga are revealed, step by step, to the earnest seeker.