Seated reverently upon the ground, the priest begins his meditation, focusing on the Śiva seed nestled within the domain of Vāgīśā’s womb. He envisions the god Vāgīśvara casting this sacred seed, and then, directing his concentration inward, he casts the seed from his heart, facing his own self. At the region of his navel, he gathers together the inner seeds, bringing them into unity. With his heart, he performs the gathering of coverings, purification, and sipping, ensuring the sanctity of the ritual. He worships the womb-fire, invoking its protection, and employs the arrow as a symbolic gesture. Next, he binds the bracelet of the goddess—born of the womb—onto her tender hand, and then worships the fire using the Sadyojāta aspect, preparing for conception. The priest offers three oblations with the heart mantra. For the rite intended to produce a male child, he performs worship in the third month, focusing on the left side. Three more oblations are given, accompanied by drops of water placed upon the head. In the sixth month, after worshipping the goddess of form, he performs the ritual of parting the hair. He continues, offering three oblations with the topknot, using the topknot itself as part of the rite. He arranges the mouth and conducts ceremonies for opening and purifying it. In the tenth month, as before, he performs the rites for birth and man-making. He kindles the fire with darbha grass and other sacred items, then bathes to remove the impurities associated with the womb. Meditating on the golden binding prepared for the goddess, he worships with heartfelt devotion. To immediately remove the impurity of birth, he sprinkles water empowered by the weapon mantra. He strikes the pot with the external weapon and purifies it with armor, placing kusa grass outside the girdles at the northern and eastern ends. Once the grass is placed, he establishes a wide covering with his heart. Using the weapon mantra for the speakers, he attends to the three ends of the stalks. He offers five kindling sticks, soaked in ghee, at both the ends and roots, and with his heart, worships Brahmā, Śaṅkara, Viṣṇu, and Ananta. With blades of dūrvā grass, he circumambulates the boundary in sequence, stopping at each designated place, proceeding from Indra and the other lords to each station in order. Facing the fire, he offers worship in every direction, using his heart to ward off obstacles and protect the child. The priest then announces the Śaiva command to those present, and, taking the sruk and sruva, proceeds with their mouths upward and downward, following the proper sequence. After heating them in the fire, he touches the root, middle, and tip of the darbha grass. At the place touched by kuśa, he contemplates the self as knowledge and Śiva. He sequentially places the three principles with the syllables hāṃ, hīṃ, hūṃ, and saṃ. Śakti is placed in the sruci, Śambhu in the sruva, using the atom of the heart. He adorns their necks with three threads, worships them with flowers and other offerings, and places them above the kuśa grass, to his right. Taking cow’s ghee purified by gazing and other means, he meditates on his own form as Brahman and then takes the ghee. Above the altar, he revolves the ghee at the heart’s center within the domain of fire. Meditating on the form of Viṣṇu, he places the ghee in the domain of Īśāna. With the tip of kuśa grass, he offers the ghee with the syllable ‘svāhā’ and the atom of the head, first to Viṣṇu, then immediately to Rudra’s form. Contemplating his own self, he holds the offering at the navel and then floats it. Using darbha grass the size of a finger, he touches it with the tips of the thumb and ring finger. Holding it with both hands, he faces the fire and performs the floating with the weapon. Likewise, from the heart and self, he performs the floating in the same manner. With darbha grass burned by the heart, he purifies it by casting with the weapon; with another blazing darbha, he sweeps and ignites it. With the weapon mantra, he burns the darbha grass in the fire again. After casting, he takes the darbha tied with a knot and of the size of a finger, placing it in the ghee. He contemplates the two wings and the three channels—iḍā and others—in the ghee. Sequentially, he takes three portions of ghee with the sruva and offers them. In the fire, he offers a portion of ghee, then the remaining ghee in order: ‘Om hāṃ, to Agni, svāhā; Om hāṃ, to Soma, svāhā; Om hāṃ, to Agni and Soma, svāhā.’ For the opening of the eyes, he offers to the three eyes of Agni. With the sruva filled with ghee, he offers the fourth oblation: ‘Om hāṃ, to Agni, for the sviṣṭakṛt, svāhā.’ With the six limbs, he awakens with the gesture of the cow. He covers the ghee with three threads and protects it with the atom of the arrow. From the heart, he scatters drops of ghee and purifies by sprinkling. He performs the joining and unification of the mouths: ‘Om hāṃ, to Sadyojāta, svāhā; Om hāṃ, to Vāmadeva, svāhā; Om hāṃ, to Aghora, svāhā; Om tatpuruṣa, svāhā; Om hāṃ, to Īśāna, svāhā.’ With each ghee offering, he joins the mouths. He continues: ‘Om ham, to Sadyojata and Vamadeva, svaha. Om ham, to Vamadeva and Aghora, svaha. Om ham, to Aghora and Tatpurusha, svaha. Om ham, to Tatpurusha and Ishana, svaha.’ Thus, he contemplates the faces with these mantras in sequence, from Agni to Vayu, ending with Nirrti and Shiva. He brings the faces together, pouring ghee with the ladle: ‘Om ham, to Sadyojata, Vamadeva, Aghora, Tatpurusha, and Ishana, svaha.’ Thus, in the desired face, the inclusion of the faces and their forms is established. Having worshipped Agni with Īśāna and offered three oblations with the astra mantra, he recites with full intent: ‘You are Shiva, the fire, the consumer of offerings.’ Worshipping in the heart and establishing the fire, he offers to the ancestors the complete prescribed oblation, using the root mantra ending with ‘vauṣaṭ,’ as is proper. Then, in the lotus of the heart, with all its parts and retinue, radiant and supreme, he invokes and worships as before, and, seeking permission, offers to Shiva. Connecting the channels of the sacrificial fire and Shiva within himself, he performs the homa with the root mantra and its parts, offering one-tenth portions. The offering of ghee is measured as one karsha; likewise for milk and honey. For curds, the offering is a shellful; for rice pudding, a prasriti. For all foods and grains, the measure is a handful; for roots and fruits, three pieces, each according to its own measure. For cooked foods, he offers half a mouthful; for fine substances, five portions. For sugarcane, the measure is an upper joint; for creepers, two finger-widths. Flowers and leaves are offered in their own measure, and for kindling sticks, ten finger-widths. For camphor, sandalwood, saffron, musk, and resin, the ritual continues, each offering made with care and reverence, completing the sacred rite in accordance with the ancient tradition.