In the sacred ritual described, the worshipper begins by offering oblations to the divine guardians of every direction. Facing east, he invokes the Rudras with the syllable "hām" and offers to the Mothers both in the east and south. In the west, he again chants "hām" for the hosts of Varuṇa, completing the offering with "svāhā." Turning north, he offers to the Yakṣas; in the northeast, to the Grahas; in the fire itself, to the Asuras; and in the southwest, to the Rākṣasas. In the northwest, the Nāgas are honored with "hām," while at the center, the Nakṣatras receive their offering, followed by the Rāśis with "hām" and "svāhā." The fire, as well as the southwest, receives a universal offering. The ritual proceeds with an inner offering in the west for the Kṣetrapāla, and then, in the outer circle, to Indra, Agni, and Yama. The worshipper pays obeisance to Nairṛta, the lord of waters, Vāyu, the guardian of wealth, Īśāna at the dawn of the east, and Īśāna as Brahman. Further, he offers to Nairṛta and Viṣṇu with "svāhā," and the outer oblation is given to crows and others. The mantras for these two offerings are dissolved within, accompanied by the gesture of withdrawal. Īśvara instructs that bearing the arghya vessel, the worshipper should enter the fire-house, well-enclosed, and prepare all ritual implements with divine vision. Facing north, he inspects the fire-pit, sprinkles and strikes it with kuśa grass, performs the prescribed acts with the armor-mantra, and sprinkles again as is proper. Using a sword, he removes the excavated earth, fills and levels the pit, sprinkles with the armor, and pounds with the arrow-mantra. The area is always swept, smeared, and the forms of the arts are arranged. The worshipper dons the triple thread and worships with the armor. He makes three lines of water, one to the east with the mouth below, using kuśa grass and the Śiva-mantra, or in reverse order. With the mantra to make the area vajra-like and with the heart, he lays out four paths with darbha grass; then, using the thread-mantra, he arranges the seat with the heart. With the heart, Vāgīśvarī is invoked there, and the Lord is worshipped. The fire, brought with proper support, is placed upon a pure vessel. The flesh-eating portion is set aside, and after purification by inspection and other means, the three fires—bodily, lunar, and elemental—are united. With "Om hūm," for the consciousness of fire, the worshipper installs it 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, he 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, he visualizes it being cast by the god of speech. Seated on the ground with knees bent, the officiant directs this seed toward the heart, facing himself; then, at the navel region, he gathers the seed within. With the heart, he performs the gathering, dons the garment, purifies, and sips water. After worshipping the fire within the womb, he protects it with a missile. He ties the bracelet of the goddess, born from the womb, on the tender hand. For the rite of conception, he worships the fire with Sadyōjāta. Then, with the heart-mantra, he offers three oblations. For the rite of producing a son, he worships 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, he worships the form in the sixth month. Three oblations are offered with the topknot, arranging the features of the mouth and performing the rites for opening and purification of the mouth. The birth-rite and man-making rite are performed in the tenth month as before. After kindling the fire with darbha grass, the officiant bathes to remove the impurities of the womb. Meditating on the golden binding made for the goddess, he worships with the heart; for immediate removal of impurity after birth, he sprinkles with water empowered by a missile. He strikes the pot outside with a missile and purifies it with armor. With the missile, he touches the upper and lower ends of the girdle and places kuśa grass outside. Having placed and established them, he expands the enclosure with the heart. Then, with the missile-mantra for the officiants, he addresses the three ends of the stalk. He offers five kindling sticks, dipped in ghee, at the ends and roots. With the heart, he worships Brahma, Shankara, Vishnu, and Ananta. With dūrvā grass and unbroken rice, he goes around the enclosure in order; from Indra to Īśāna, he circumambulates the extended places in sequence. He worships, with the heart, those associated with Agni in their respective directions, thus warding off obstacles and protecting the child. He proclaims the Śaiva command at the end, then, taking the ladle and spoon, with mouths upward and downward in order, heats them in the fire. He touches the root, middle, and tip of the darbha grass; at the place touched by kuśa grass, he invokes the knowledge of the self, of Shiva-nature. He places the three principles in order, with the syllables hāṃ, hīṃ, hūṃ, saṃ, and ra in sequence. In the ladle, he praises the power, Shambhu, having placed the heart-atom. Having worshipped the two with necks wrapped in three cords, adorned with flowers and the like, he places them above the kuśa grass, on his own right side. Taking clarified butter from a cow, purified by inspection and other means, he conceives of his own form as composed of Brahman and takes that ghee. After whirling it above the altar, at the level of the heart, within the range of the fire, he again meditates on the form of Vishnu and places the ghee within the domain of Īśāna. Taking it up with the tip of a blade of sacred grass, and uttering "svāhā" with a slight bow of the head, he offers a drop to Vishnu and immediately after, to Rudra. Contemplating his own self, holding it at the navel, he then floats, using blades of darbha grass of a span's length, with the tips of the thumb and ring finger. With both hands holding the darbha, facing the fire, he performs the act of floating with the weapon gesture; likewise, facing the heart and self, he performs the subsequent floating. Having obtained darbha grass scorched at the heart, he purifies it by casting it with a weapon; with another blazing darbha, he sweeps and ignites it. Thus, through these precise and reverent rites, the worshipper sanctifies the space, honors the divine powers, and protects the child, ensuring purity and auspiciousness at every stage of life’s unfolding.