With a heart filled with devotion, one should begin by envisioning within the lotus of the heart the resplendent and supreme form of Shiva, complete with all his divine limbs and retinue. As before, Shiva is invoked with reverence, and one’s cherished wishes are humbly placed before him. Next, the worshipper establishes an inner connection between the sacred fire and Shiva, using the subtle channels within the body. With this link, the homa ritual is performed, offering the root mantra and the protective weapon mantra, making one-tenth portions for each of Shiva’s aspects. The offerings are measured with care: clarified butter, milk, and honey are given in kārṣika measures; curd in a śukti measure; rice pudding in a prasṛti measure. For all edible items, a handful of roasted rice is proper; for roots, three pieces; for fruits, their own measure. Cooked food is offered as half a mouthful, and for delicate items, five offerings are made. Sugarcane is given in an aparvika measure, and creepers in two finger-widths. Flowers and leaves are offered in their natural measure, while fuel sticks are measured by ten finger-widths. Precious substances such as moonstone, sandalwood, kashmir resin, musk, and yak resin are all included in the offerings. Guggulu is measured as a kalaya, equal to the stone of a jujube fruit. Tubers are offered as one-eighth part, in accordance with the highest rule. With these precise offerings, the homa is performed, using the seed-words of Brahma. A full ladle of ghee is placed, with the ladle facing downward. A flower is set at the tip of the ladle, held with the left hand, while the right hand forms a conch-like gesture, holding both ladle and flower. Rising, with half the body elevated and feet together, the flower is brought to the navel, the ladle’s tip directed toward the eyes. The worshipper then relinquishes the cause beginning with Brahma, drawing it through the suṣumnā channel and bringing it attentively to the root at the left breast. The root mantra is recited softly, ending with ‘vauṣaṭ’, and a measure of ghee, equal to a barley grain, is offered into the fire. After sipping water, sandalwood, betel, and similar items are offered with devotion, honoring the glory of the divine and performing the highest reverence. The fire is then worshipped properly, using the ‘phaṭ’ weapon mantra. The restraints are gathered and, with the gesture of dissolution, forgiveness is sought. The radiant boundaries are established with breath and subtle heart, placed with supreme faith within the heart’s lotus. Taking the chief portion of cooked food, two mandalas are prepared. The bali offering is made both inside and outside, near the Agni altar. In the east, the offering is made with “Om hāṃ, svāhā” to the Rudras; in the south, to the Mothers; to Varuna and the Ganas as well. In the north, bali is offered to the Yakshas, in the northeast to the Grahas, in the fire to the Asuras, and in the southwest to the Rakshasas. The northwest receives bali for the Nagas, the center for the Nakshatras, and the Rāśis. In the fire, offerings are made to the Viśvas and again to the southwest. In the west, the inner bali is given to the field guardian; in the second, outer mandala, to Indra and Agniyama. Homage is paid to Nairṛta, the lord of waters, Vāyu, the protector of wealth, and to Īśāna at the eastern beginning, as well as to Brahman. Oblations are made to Nairṛta and Viṣṇu, and an external offering is given for crows and others. The mantras for both offerings are dissolved within oneself, concluding with the gesture of dissolution. At this point, Īśvara speaks: “I shall now explain the worship of Kapilā. With these mantras, the sacred cow is to be worshipped: ‘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.’” The worshipper prays: “O Saurabhi, mother of the world, who bestows immortality upon the gods, accept this offering, O grantor of boons, and grant me the object I desire. You have been worshipped by Vasiṣṭha and the wise Viśvāmitra. O Kapilā, remove my sin and restrain my evil deeds. Cows are always before me, behind me, and within my heart; I dwell among the cows. Let them conceal my offering; having recited thus, I am pure and auspicious.” After this worship, one should bow to the sacred books of knowledge and to the feet of the teacher. At midday, after bathing, Shiva is to be worshipped with eight flowers—one each for the seat, image, and limbs of Shiva. In the dining hall, well-plastered and pure, the cooked food is brought forth. With the Mṛtyuñjaya mantra ending in vauṣaṭ, seven recitations are made. Using darbha grass and a conch, the food is sprinkled with drops of water. The best portion of the cooked food is then offered to Shiva. Half of the food is prepared for the cullikā fire ritual. The cullikā fire is purified as prescribed, and the offering is made to it. Additional offerings are made with the navel fire and with the exhaled air, following the order of places beginning with ‘ka’. Meditating, “You are Shiva’s fire,” the worshipper places the seed of fire in the cullikā fire, reciting, “Om hāṃ, salutations to Agni; hāṃ, salutations to Soma; salutations to Sūrya, to Bṛhaspati, to the lord of creatures, to all the gods, and to all the Viśvedevas.” For the completion of the sacrifice, Agni is worshipped in the east, and, after the offering ending with “svāhā,” forgiveness is sought and the deities are respectfully dismissed. At the right side of the cullikā, worship is done for Dharma, and at the left side for Adharma, with offerings in a vessel of sour gruel and the like. For the transformation of taste, Varuṇa is worshipped at the fire of water. At the house door, the lord of obstacles is honored; at the grinding place, Subhaga is worshipped. With reverence, the fierce one and the mountain-dweller are worshipped at the mortar; the lover of strength and the weapon are honored at the pestle. On the broom, as prescribed by the gods, for the fulfillment of desire; on the bedstead; and on the central pillar, for Skanda—thus, after offering the house-offering, the ritual proceeds onward.