At the conclusion of the prescribed rites, the officiant proclaims the Śaiva command to those assembled, affirming the sacred order. He then takes up the ladle and spoon, positioning them with their mouths—one facing upward, the other downward—according to tradition. He heats these utensils in the sacrificial fire, and with them, touches the root, the middle, and the tip of the sacred darbha grass. At each place touched by the kuśa grass, he invokes the knowledge of the self, the realization of the Shiva-nature within. Next, he arranges the three fundamental principles, uttering in sequence the sacred syllables: hāṃ, hīṃ, hūṃ, saṃ, and ra. Into the ladle, he places the “heart-atom,” and there, he praises the divine power of Shambhu. The two utensils, their necks entwined with three cords, are then worshipped with flowers and other offerings. Once honored, they are placed above the kuśa grass, on the officiant’s own right side. He now takes clarified butter from a cow, purified through careful inspection and ritual means. Conceiving his own form as composed of Brahman, he receives this ghee, holding it as sacred. Lifting the ghee above the altar, at the level of his heart and within the fire’s reach, he meditates on the form of Vishnu. Then, he places the ghee within the domain of Ishana, the supreme lord. With the tip of a blade of sacred grass, and with a gentle bow of his head, he utters “svaha” and offers a drop of ghee to Vishnu, and immediately after, to Rudra. Contemplating his own self, he holds the ghee at his navel. Using blades of darbha grass, each a span in length, and the tips of his thumb and ring finger, he performs the ritual of floating. With both hands grasping the darbha, facing the fire, he performs the floating gesture with the weapon mudra. Turning toward his heart and self, he repeats the floating, honoring the sacred connection within. He obtains darbha grass that has been scorched at its heart, purifies it by casting it with the weapon gesture, and with another blazing blade, sweeps and ignites it anew. Again, with the weapon mantra, he casts the scorched darbha into the fire. Afterward, he places a knotted blade of kuśa grass, measuring a span, into the ghee. He envisions two wings and three bodies for Ida and the other sacred channels, all within the ghee. Then, using the ladle, he takes three portions of ghee in order and offers them into the fire. In this way, he offers the ghee, and the remaining portions in sequence: “Om ham to Agni, svaha; Om ham to Soma, svaha; Om ham to Agni and Soma, svaha”—each offering dedicated to the three eyes of Agni for the opening of vision. With the ladle filled with ghee, he makes the fourth oblation: “Om ham to Agni Svishtakrit, svaha.” Meditating on the six limbs, he performs the awakening with the gesture of the cow. He covers the ghee with the threefold body, protecting it with the arrow gesture. Casting a drop of ghee from the heart, he sprinkles and purifies the offerings. He now unites the mouths of the ladle and spoon, joining them with these mantras: “Om ham to Sadyojata, svaha; Om ham to Vamadeva, svaha; Om ham to Aghora, svaha; Om tatpurusha, svaha; Om ham to Ishana, svaha.” With each ghee offering, he touches the mouths in reverence. He then joins the mouths in order, intoning: “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, the connection of the mouths is ritually established, from Agni through Vayu, and finally to Shiva. With a stream of ghee from the ladle, he establishes the unity of the mouths: “Om ham to Sadyojata, Vamadeva, Aghora, Tatpurusha, Ishana, svaha.” The inclusion of all the mouths is thus accomplished in the desired form. Having worshipped the fire with Ishana, he offers three oblations with the weapon mantra, and with full intent, proclaims: “You are Shiva-fire, O Hutashana.” When the fire has been worshipped at the heart and released, and the two ancestors have been properly honored, he offers the complete oblation, sealing it with the root and the prescribed ending “vauṣuḍa.” Now, in the lotus of his heart, with all its shining limbs and retinue, he worships as before, invoking the supreme presence and offering his heartfelt request to Shiva. He establishes the connection between the sacrificial fire and Shiva through the subtle channels within himself, and performs the homa with the root and the weapon, offering one-tenth portions with the limbs. The proper measures for offerings are observed: a kārṣika measure of clarified butter, milk, and honey; a śukti measure for curd; a prasṛti for rice pudding. For all edible items, a handful of roasted rice is offered; for roots, three pieces; for fruits, their appropriate measure. For cooked food, half a mouthful is given; for fine items, five offerings; for sugarcane, an aparvika measure; for creepers, two finger-widths. Flowers and leaves are offered in their own measure; fuel sticks, ten finger-widths. For moonstone, sandalwood, kashmir resin, musk, and yak resin, the prescribed amounts are observed. Guggulu is offered in a measure equal to a kalaya, as with the stone of a jujube fruit; tubers are offered in one-eighth part, as the highest rule. Thus is the homa performed with the seed-words of Brahma, placing a full ladle of ghee with the ladle facing downward. A flower is placed at the tip of the ladle, held with the left hand; then, both are held together in the right hand, forming a gesture like a conch. Rising up, with half the body elevated and feet together, the flower is placed at the navel, the tip of the ladle directed toward the eyes. Relinquishing the cause that begins with Brahma, he draws it out through the suṣumnā, bringing it attentively to the left breast, at their root. He recites the root mantra indistinctly, ending with “vauṣaṭ,” and offers ghee into the fire, in a measure equal to barley. After sipping water and offering sandalwood, betel, and similar items with devotion, he honors the fire’s glory and renders the highest reverence. Having properly worshipped the fire, he uses the “phaṭ” weapon mantra to collect the restraints, and with the gesture of dissolution, he requests forgiveness. He places the radiant boundaries, with breath and subtle heart, with supreme faith, within the lotus of his own heart. Taking the chief cooked food, he prepares two mandalas, offering the bali both inside and outside, near the Agni altar. He offers: “Om hāṃ, svāhā to the Rudras in the east,” and likewise to the Mothers in the south; “hāṃ to Varuna, svāhā to the Ganas”—this bali is for them. In the north, “hāṃ to the Yakshas;” in the northeast, “hāṃ to the Grahas;” in the fire, “hāṃ to the Asuras;” and bali to the Rakshasas in the southwest. In the northwest, “hāṃ to the Nagas;” in the center, “hāṃ to the Nakshatras;” “hāṃ, svāhā to the Rāśis;” and in the fire, bali to the Viśvas and to the southwest. In the west, he offers the inner bali to the field guardian; and in the second mandala, outside, to Indra and Agniyama. Thus, with devotion and precision, the sacred homa and its offerings are completed, each act weaving the presence of the divine throughout the ritual, honoring all beings, and establishing the unity of the self with Shiva.