In the sacred ritual, every detail is attended to with utmost care and precision. The offerings are measured with reverence: small items, such as seeds, are portioned to the size of a kalaya pea, while guggulu is measured like a jujube seed. Tubers are offered in an eighth part, as is proper, O supreme one. With these measures, the homa is performed, invoking the seed syllables of Brahman. The ladle, filled with ghee, is placed face down in the vessel. A fresh flower is set at the tip of the ladle, held gently in the left hand, and then both are clasped together in the right, forming a gesture reminiscent of a conch shell. The body is raised halfway, feet together and upright, the gesture brought to the navel, and the gaze fixed intently on the tip of the ladle. Withdrawing from all causes beginning with Brahma, the practitioner channels the energy through the Sushumna, guiding it to the left breast, and attentively places the root of both there. The root mantra is recited softly, ending with “vauṣaṭ,” and then a measure of ghee equal to a barley grain is offered into the fire. After sipping water, and offering sandalwood, betel, and other auspicious items, the practitioner, filled with devotion, honors the divine glory and performs the highest salutation. The fire is then worshipped with the astra mantra, ending with “phat,” and the sealing gesture of destruction is performed, accompanied by a humble plea for forgiveness. The radiant enclosing fires are established within the lotus of the heart, using the breath, the heart, and the subtle self, all with supreme faith. The foremost offering is taken, two circles are drawn, and oblations are made both inside and outside, before the fire-pit dedicated to Agni. The ritual directions are honored: “Om hām, to the Rudras, svāhā” in the east; to the Mothers in the east and south; to the hosts of Varuṇa in the west with “hām,” and “svāhā” for their oblation. In the north, “hām” is offered to the Yakṣas; in the northeast, to the Grahas; in the fire, to the Asuras; and in the southwest, the oblation is for the Rākṣasas. In the northwest, “hām” is given to the Nāgas; in the center, to the Nakṣatras; “hām” to the Rāśis with “svāhā”; and in the fire, offerings are made to all, including in the southwest. In the west, the inner offering is for the Kṣetrapāla, and in the outer circle, for Indra, Agni, and Yama. Oblations are made for Nairṛta, the lord of waters, Vāyu, the guardian of wealth, Īśāna at the beginning of the east, and Īśāna as Brahman, with obeisance. To Nairṛta and Viṣṇu, “svāhā” is offered; the outer oblation is for the crows and others. The mantras pertaining to the two offerings are then dissolved within oneself with the gesture of withdrawal. At this point, Īśvara instructs: Bearing the arghya vessel, the devotee proceeds to the fire-house, which is well-enclosed, and prepares all the ritual implements with divine vision. Facing north, the fire-pit is carefully inspected, sprinkled and struck with kuśa grass, and the prescribed acts are performed with the armor-mantra, sprinkling as is proper. With a sword, the excavated earth is removed, refilled, and leveled. The area is again sprinkled with the armor, and pounded with the arrow-mantra. The ground is always swept, smeared, and the forms of the arts are arranged. The triple thread is donned, and worship is performed with the armor. Three lines of water are made, one to the east with the mouth below, using kuśa grass and the Śiva-mantra, or in reverse order. The mantra for making it vajra-like is recited, and with the heart, the four paths are laid out with darbha grass. The seat is arranged with the mantra for the thread and the heart. With the heart, Vāgīśvarī is invoked, and the Lord is worshipped. The fire, brought with proper support, is placed on a pure vessel. The flesh-eating portion is set aside, and, purified by inspection and other means, the three fires—bodily, lunar, and elemental—are united. Chanting “Om hūm” for the consciousness of fire, it is installed with the seed of fire; the fire, empowered by the collected mantras, is transformed into nectar by the gesture of the cow. Protected by the weapon-mantra and covered with armor, the worshipper circumambulates above the fire-pit, turning to the right, with the worship-thread. Meditating on the seed of Shiva within the domain of the goddess of speech, the practitioner visualizes it being cast by the god of speech. Seated on the ground with knees bent, the officiant directs it toward the heart, facing the self, and gathers the seed at the navel region. With the heart, the gathering, donning of the garment, purification, and sipping of water are performed. After worshipping the fire within the womb, it is protected with a missile. A bracelet of the goddess, born from the womb, is tied on the tender hand. For the rite of conception, the fire is worshipped with Sadyōjāta. Then, with the heart-mantra, three oblations are offered; for the rite of producing a son, worship is performed with the left hand in the third month. Three oblations are given, accompanied by drops of water on the head; for the parting of the hair, the form is worshipped in the sixth month. Three oblations are offered with the topknot, indeed with the topknot itself, and the features of the mouth are arranged, performing the rites for opening and purification of the mouth. The birth rite and the man-making rite are performed in the tenth month as before. After kindling the fire with darbha grass, the practitioner bathes to remove the impurities of the womb. Meditating on the golden binding made for the goddess, worship is done with the heart; for immediate purification after birth, water empowered by a missile is sprinkled. The pot is struck outside with a missile and purified with armor; with the missile, the upper and lower ends of the girdle are touched, and the kuśa grass is placed outside. Having established these, the enclosure is expanded with the heart. With the missile-mantra for the officiants, the three ends of the stalk are addressed. Five kindling sticks, dipped in ghee, are offered at the ends and roots; with the heart, Brahma, Shankara, Vishnu, and Ananta are worshipped. With dūrvā grass and unbroken rice, the practitioner circumambulates the enclosure in order, from Indra to Īśāna, going around the extended places in sequence. Finally, those associated with Agni in their respective directions are worshipped with the heart, for by these acts, obstacles are warded off and the child is protected.