Seated reverently in one’s own place before Śambhu, the devotee begins the sacred rite by offering the pavitra—a purifying object—to oneself, to the divine gaṇa, to the teacher, and to the fire. With the invocation “Om,” the devotee addresses the Lord, the soul of time, acknowledging that whatever has been desired, accomplished, afflicted, abandoned, concealed, or completed in the ritual—all of it, in whatever state—may Śambhu purify it completely, whether afflicted or unrefined, done or undone, according to His will. The devotee then recites: “Om. Complete the sacrificial vow for the Lord of discipline, svāhā,” reflecting on the essence of self and the end of nature, protected by the lotus-born. Reciting the root and dissolution, the worshipper honors Śiva with the pavitra, at the essence and end of knowledge, shielded by the cause of Viṣṇu. With the end of Īśvara in mind, the pavitra is placed at the end and essence of Śiva, protected by the cause of Rudra. Continuing, the devotee recites the end of the Śiva mantra and offers the pavitra to the god, invoking Śiva among all causes. Reciting the root and dissolution again, the descent of Gaṅgā is offered, as taught by those who know the Self, knowledge, and Śiva, for seekers of liberation. For those desiring enjoyment, those established in the essence of Shiva recite their mantra, ending with “svāhā” or “namah,” in proper order: “Om hām, to the Lord of the essence of the Self, to Shiva, svāhā; Om hām, to the Lord of the essence of knowledge, to Shiva, svāhā; Om haum, to the Lord of the essence of Shiva, to Shiva, svāhā.” The devotee then confesses to the Supreme Lord: “Through your inner presence, you witness all beings; by action, mind, and speech, I have no refuge but you. Whatever I have done—lacking mantra, ritual, substance, recitation, offering, or worship—has always been for you.” The devotee pleads, “Whatever remains undone or incomplete, O Great Lord, complete it; grant purity, sanctity, and destroy sin.” Acknowledging that Śambhu purifies all the world, the devotee asks that any broken vows—through negligence or error—be gathered and unified by the Lord’s command. After offering recitation and composing a hymn with devotion, the devotee bows and accepts the discipline as instructed by the guru, whether for four months, three months, three days, or even one day. Seeking forgiveness from the Lord, the vow-holder approaches the altar, even in the presence of Shiva established in the fire, and thus performs the four purifications. Flowers, incense, rice, and other offerings are placed and worshipped; the inner oblation and purification are offered to Rudra and others. Entering within, praising Shiva with prostrations, the devotee seeks forgiveness, performs the expiatory offering, and offers rice pudding. The full oblation is given gently, and Shiva established in the fire is released; the sacred utterances accompany the offering, and the fire is extinguished softly. Next, four oblations are given to Agni and others, followed by the purification and external offerings to the guardians of the directions. The purification, with its measure, is placed in the book of doctrine, accompanied by sacred utterances: “Om hām bhūḥ svāhā; Om hām bhuvaḥ svāhā; Om hām svaḥ svāhā; Om hām bhurbhuvaḥ svaḥ svāhā.” After these offerings, oblations are made to Agni, Soma, Agni and Soma together, and Agni for completion of the sacrifice, each with “Om hām...svāhā.” The guru is worshipped like Shiva with abundant garments and ornaments, completing the ritual cycle. When the guru is fully satisfied, as declared by the Supreme Lord, the purification is placed upon the guru’s heart. With devotion, the twice-born and others are fed, and garments and other gifts are given, praying that Sadashiva may be pleased. After performing morning bathing and other rituals, the devotee gathers for Śambhu, worships him with eight flowers and purifications, and then dismisses him. Regular and occasional rites are performed in detail, with purifications placed and bows made, worshipping Shiva in the fire. Expiation is offered with the weapon, followed by the full oblation; those desiring enjoyment dedicate their actions to Shiva, praying that by Shiva’s grace, their actions may bear fruit, and, for those seeking liberation, that their acts may not cause bondage. The fire, established through the channels, is united with Shiva in the auspicious one; placing the mass of fire in the heart, the purifier is released. After sipping water and entering within, the devotee holds the controlled breath in kumbhaka, unites it with Shiva, offers it with intention, and releases it with the words, “Forgive me.” The guardians of the directions and others are dismissed, and the sanctified thread is taken; if Caṇḍeśvara is present, he is worshipped and the sanctified thread is offered. All remnants are offered to him, along with the sanctified thread, or else Caṇḍa is worshipped on the altar as before. The devotee prays to Lord Caṇḍa, “Whatever annual rite I have performed, whether lacking or excessive, by your command, may it become complete for me.” Informing the Lord of the gods and bowing in praise, the devotee takes leave; after discarding remnants, purification is sought through bathing and worship of Shiva. At this point, Īśvara speaks: “I will explain the procedure for placing the damanaka branch, which should be performed as before. In ancient times, from Hara’s wrath, Bhairava was born and subdued the gods. Then, by Tripurāri’s curse, the branch became a tree; yet, by his favor, it was declared that those who worship it will be blessed. Only for them will the full fruit arise, and not otherwise. On the seventh or thirteenth day, the damana should be taken by those learned in the scriptures.” After proper worship, the knower of mantras awakens the tree with the words: “Born of Hara’s grace, be present here.” With Shiva’s purpose in mind, it is brought by Shiva’s command, even from one’s home, and installed in the evening. The sun, Śaṅkara, and fire are worshipped according to the rules, and the root, mixed with earth, is placed to the west of the deity. The stem or fruit is placed to the left, the stalk to the north, the broken leaf to the south, and the flower to the east, completing the sacred arrangement. Thus, the ritual unfolds in reverent detail, each act performed with devotion and guided by the teachings of the scriptures, culminating in the worship of Shiva and the fulfillment of the sacred vow.