Within Shaivism, the worship of Shiva as supreme is expressed through a rich tapestry of ritual, devotion, and contemplative practice. Central to this is pūjā to the Shiva liṅga, in temples and homes, where the liṅga is bathed with water, milk, honey, and other sacred substances, and adorned with flowers and bilva leaves, accompanied by incense, lamps, food offerings, and the chanting of mantras such as “Om Namah Shivāya.” This ritual bathing, or abhiṣeka, often takes on more elaborate forms, as in Rudrābhiṣeka, where Vedic Rudra mantras are recited while the liṅga is continuously anointed. Such practices are not merely external observances; they are understood as symbolic acts of purification, surrender, and loving service to Shiva.

Alongside temple worship, Shaivism places strong emphasis on mantra-japa, meditation, and yogic disciplines. Repetition of Shiva mantras, especially the pañcākṣarī “Om Namah Shivāya,” is commonly performed with rudrākṣa beads, while meditation may focus on Shiva’s form, attributes, or presence as the innermost Self. Various Shaiva streams cultivate practices such as prāṇāyāma, kuṇḍalinī-yoga, and chakra meditation, integrating body, breath, and awareness in the pursuit of union with Shiva. Tantric Shaiva traditions further employ yantras, mudrās, and nyāsa, using sacred geometry and ritual gesture to internalize the deity and sacralize the practitioner’s own body.

Fasting, vows, and sacred observances form another important strand of Shaiva practice. Devotees commonly undertake fasts on Mondays and on occasions such as Mahāśivarātri and pradoṣa, combining dietary restraint with intensified worship, mantra, and vigil through the night. Many also adopt visible marks of devotion, such as applying vibhūti (sacred ash) to the forehead and body, and wearing rudrākṣa beads, as reminders of impermanence and of Shiva’s protective grace. Pilgrimage to renowned Shaiva tīrthas—such as major liṅga shrines and other sacred sites—together with circumambulation, ritual bathing, and offerings, extends this devotional orientation into the geography of the sacred landscape.

Study and contemplation complement these ritual and yogic dimensions. Shaiva practitioners engage with scriptures such as the Śiva Purāṇa, the Shaiva Āgamas, and philosophical treatises, using them as guides for self-inquiry and for recognizing Shiva’s presence in all existence. Different Shaiva lineages give distinctive shape to these shared elements: Shaiva Siddhānta emphasizes structured temple worship and initiation, Kashmir Shaivism highlights direct recognition of consciousness as Shiva, and communities such as the Liṅgāyats center their lives around the worship of the iṣṭaliṅga. Across these variations, the underlying movement is the same: through devotion, discipline, and insight, to realize that the one worshipped outwardly as Shiva is none other than the ultimate reality pervading all.