With deep reverence and careful preparation, the ritual unfolds. First, the scorched blade of darbha grass is cast into the sacred fire using the weapon mantra, and then a knotted span-length of kusa grass is placed into the ghee. Within the ghee, the practitioner envisions two wings and three bodies representing Ida and the other channels, preparing the offering. Three portions of ghee are taken in sequence with the ladle and offered into the fire: “Om ham to Agni, svaha; Om ham to Soma, svaha; Om ham to Agni and Soma, svaha,” invoking the opening of the eyes for the three eyes of Agni. The fourth oblation follows, as the ladle brimming with ghee is offered: “Om ham to Agni Svishtakrit, svaha.” Meditating on the six limbs, the practitioner awakens the ritual with the gesture of the cow. The ghee is then protected by covering it with the threefold body and an arrow gesture; a drop of ghee is cast from the heart, performing the sprinkling and purification. Next, the unification of the mouths is performed, joining them with the 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 offering of ghee, the mouths are touched, connecting them in order: “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 established, from Agni to Vayu, culminating in Shiva. The unity of the mouths is affirmed with a stream of ghee from the ladle: “Om ham to Sadyojata, Vamadeva, Aghora, Tatpurusha, Ishana, svaha.” In the desired mouth, all are included in this form. After worshipping the fire with Ishana and offering three oblations with the weapon, the practitioner, with focused intent, recites: “You are Shiva-fire, O Hutashana.” When the fire has been worshipped at the heart and released, and the two ancestors have been honored, the complete oblation is offered with the root and the ending “vauṣuḍa,” as prescribed. Then, within the lotus of the heart, with all its limbs and shining retinue, supreme and resplendent, worship is performed as before, invoking Shiva and offering the desired request. Having established the connection between the sacrificial fire and Shiva through the inner channels, the homa is performed with the root and the weapon, offering one-tenth portions with the limbs. The clarified butter is measured as a kārṣika; so too for milk and honey. For curd, the measure is śukti; for rice pudding, prasṛti. For all edible items, a handful of roasted rice is proper; for roots, three pieces; for fruits, their own measure. For cooked food, half a mouthful is offered; for refined items, five offerings. Sugarcane is measured as aparvika; creepers, two finger-widths. Flowers and leaves are offered in their own measure; fuel sticks, ten finger-widths. Moonstone, sandalwood, kashmir resin, musk, and yak resin are offered as prescribed. Guggulu is offered in a measure equal to kalaya, as with the stone of the jujube fruit; tubers are offered one-eighth part, following the highest rule. Thus, the homa is 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 in the left hand, and both are held together with the right hand, forming a gesture like a conch. Rising, with half the body elevated and feet together, the flower is placed at the navel, the tip of the ladle directed toward the eyes. The cause beginning with Brahma is relinquished, drawn out through the suṣumnā, brought to the left breast, attentively at their root. The root mantra is recited indistinctly, ending with “vauṣaṭ,” and ghee is offered into the fire, measured as barley. After sipping water and offering sandalwood, betel, and similar items, the glory is honored with devotion and the highest reverence is performed. Having properly worshipped the fire, using the “phaṭ” weapon mantra, restraints are collected, and with the gesture of dissolution, the word “Forgive” is spoken. Radiant boundaries are placed, with breath and the subtle heart, with supreme faith, within the lotus of one’s own heart. Taking the chief cooked food, two mandalas are prepared; bali is offered both inside and outside, near the Agni altar. In the east, “Om hāṃ, svāhā” is offered to the Rudras, and likewise to the Mothers in the south; to Varuna and the Ganas, this bali is made. In the north, “hāṃ” is offered to the Yakshas; in the northeast, to the Grahas; in the fire, to the Asuras, and bali to the Rakshasas in the southwest. In the northwest, “hāṃ” to the Nagas; in the center, to the Nakshatras; “hāṃ, svāhā” to the Rāśis; in the fire, bali to the Viśvas and to the southwest. In the west, the inner bali is offered to the field guardian; in the second mandala, outside, to Indra and Agniyama. Homage is given to Nairṛta, to the lord of waters, to Vāyu, the protector of wealth; and to Īśāna at the eastern beginning, to Īśāna, to Brahman. Oblation is made to Nairṛta, to Viṣṇu, “svāhā”; an external offering is made for crows and others; the mantras of both offerings are dissolved with the gesture of dissolution within oneself. Then Īśvara speaks: “I will explain the worship of Kapilā; with these mantras one should worship the cow: Om, Kapilā, Nandā, salutations; Om, Kapilā, Bhadrikā, salutations. Om, Kapilā, Suśīlā, salutations; Kapilā, radiant as Surabhi; Om, Kapilā, Sumanasā, salutations; Om, bestower of enjoyment and liberation, salutations. O Saurabhi, mother of the world, giver of immortality to the gods, accept, O grantor of boons, the offering; grant me the desired object sought. You have been worshipped by Vasiṣṭha and by the wise Viśvāmitra; O Kapilā, remove my sin, restrain the evil deed committed. Cows are always before me, cows are behind me as well; cows are also in my heart, and I dwell among the cows. Let them conceal the offering I have given; having recited, I shall be pure and auspicious. After worshipping, one should bow to the books of knowledge and to the feet of the teacher. One should worship Śiva at midday after bathing, with eight flowers; the worship of the seat, the image, and the limbs of Śiva is performed with eight flowers. At midday, in the well-plastered dining hall, the cooked food is brought; then, with the Mṛtyuñjaya mantra ending in “vauṣaṭ,” seven times, the offering is made.” Thus, the sacred ritual is completed, each step performed with devotion, precision, and reverence, honoring the fire, the divine beings, the cow, and the supreme Shiva, seeking purity, auspiciousness, and fulfillment of one’s heartfelt desires.