With devotion and precision, the sacred rites unfolded in accordance with the revealed instructions. First, the union of the liṅga and the bhaga was established through the liṅga gesture, placing them together within the sanctified pot. Knowledge was awakened, and the root mantra was recited with full awareness. At the tenth part of the Varddhanī, a declaration of protection was made, and Gaṇeśa and Vāyu were honored. Hara was then worshipped with the five nectars and other auspicious offerings. Śiva was bathed as before and worshipped anew. In the fire-pit, the sacred fire of Śiva was reverently invoked, and the offering was prepared with care, its purity ensured by the pouring of oblations. Using a ladle, the offering was divided into three portions, each dedicated respectively to the deity, the fire, and the self. Śiva and Agni received their shares, and the final portion was reserved for the officiant. The ritual continued with a tooth-cleaning stick and armor offered first in the east. Then, with fierce flames, clay was offered in the southern and western directions. In the north, with the heart of Sadyojāta and using the left hand, water was poured on the head, while to Īśa, water mixed with fragrance was offered. Pañcagavya and a palāśa leaf packet were presented all around; a flower was offered in the northeast, and rocanā in the southeast. Aguru was given in the southwest, and in the northwest, a fourfold offering was made, all using kuśa grass associated with Sadyojāta. To the divine form, a staff, rosary, sacred thread, loincloth, and begging bowl were offered, along with collyrium, saffron oil, a stick, and a hair-cleaning implement. Betel and a mirror were presented, and in the north, more rocanā. A seat, sandals, vessel, yoga-belt, and umbrella were also offered. In the northeast, with the Īśa mantra, an offering was made to satisfy Īśāna; in the east, caru with ghee was given, along with new, fragrant substances. The purifiers, sprinkled with arghya water and sanctified by mantras, were brought before the fire. Covered with black antelope skin, the year-form—the direct protector of all actions, auspicious and imperishable—was remembered. Using the 'sveti heti' formula and a collection of mantras, the sacred threads were purified twenty-one times with water. The house and other objects were wrapped with threads, fragrant substances were offered to the Sun, and, after worship and sipping water, the nyāsa and arghya rites were performed. Nandi and other divine beings, the deity of fragrance, the weapons, the guardians of the directions, and the officiant’s own name in the auspicious pot were all honored. Vardhanī, the Lord of Obstacles, the Guru, and the Self were worshipped, and anointment with all herbs and fumigation with flowers and sacred grass followed. The sacred thread was invoked, placed in the joined palms, to complete any deficiencies in the rite as prescribed. The invocation was made: “I call upon you, O powerful one, fulfiller of desires; grant success to the worshipper, O Lord of all beings.” With reverence, salutations were offered to Śambhu: “O Śambhu, always and in every way, salutations to you; be gracious to me. You are invoked, O Lord of the gods, together with the goddess and the leaders of the hosts.” The mantra-bearers, skull-bearers, and all attendants were invited as well, especially in the morning for the sacred thread. A vow of discipline was made by the command of the Supreme Lord. The invocation was completed, the exhalation transformed into nectar. Then, uttering the root mantra ending with ‘Śiva’, an offering was made to Śiva. Japa, hymn, and prostration were performed, and forgiveness was sought from Śambhu. The third part of the oblation was offered to the fire of Śiva, and further offerings were made to the guardians of the directions, lords of the quarters, and groups of ancestral mothers. Obeisance and svāhā were given to the Rudras and the guardians of the field. Offerings were made in the east to the lords of the quarters, starting with the elephants of the directions, to the field, and to Agni. The ritual continued: “Om, to Agni, svāhā; svāhā to Soma as well; Om, to Agni and Soma, svāhā; and to Agni Sviṣṭakṛt, likewise.” After these four oblations, the joining was performed—the deity worshipped at the fire-pit, and Śiva at the maṇḍala. By the proper procedure, the channels were joined, placing the offering in a bamboo vessel or similar, and the astra mantra was invoked at the heart. The sacred threads were placed, or mantras recited with the digits, applying the six limbs and root mantras for heart, armor, and weapon. The threads were wrapped and worshipped with those arising from the limbs, offered for protection to the Lord of the universe, with deep bows of devotion. With flowers, incense, and other offerings, the sacred thread was placed upon the treatise. The officiant then approached the teacher’s feet and, with devotion, offered the pavitraka. Stepping outside, purification was performed in three circles made with cow dung, followed by worship in order with pañcagavya, curd, and cleansing. Having purified oneself and become connected to the mantra, singing and vigil were observed. One slept within, remembering the Lord, longing for food, upon a bed of darbha grass. In the same manner, a seeker of liberation would lie down, fasting and focused, on a bed made only of ashes. At dawn, the Lord instructed, the officiant would rise, bathe, compose himself, and, after performing the sandhyā worship, enter the sacrificial pavilion. The pavitras were taken, and without dismissing the deities, placed in a clean vessel in the northeast, on the prepared altar. Then, the Lord of the gods was dismissed, and the used offerings removed; as before, two kamathas were placed on the clean ground for the day. Special, extensive ritual worship was then performed at the sun’s door, in the directions, at the guardians’ pots, at the Lord, at Śiva, and at the fire. Libations were offered for the mantras, and expiatory oblations were performed with the arrow-soul. After completing one hundred and eight, the full oblation was gently offered. The pavitra was given to the sun, and after self-purification, it was also offered to the doorkeepers, the guardians of the directions, and to those who increase the pot, thus fulfilling the sacred rite in all its prescribed glory.