With deep reverence, the devotee prepares for the sacred rites, mindful of every detail as prescribed in the scriptures. First, the act of purification is performed, its measure carefully recorded in the book of doctrine. Sacred utterances—Om hām bhūḥ svāhā, Om hām bhuvaḥ svāhā, Om hām svaḥ svāhā, Om hām bhurbhuvaḥ svaḥ svāhā—accompany four solemn oblations, each offered with perfect devotion. Next, the devotee offers to Agni, to Soma, to Agni and Soma together, and to Agni for the completion of the sacrifice, each time invoking Om hām and concluding with svāhā. The guru is honored as one would honor Shiva himself, adorned with garments and ornaments in abundance. When the guru is fully satisfied, the ritual cycle is deemed complete and fruitful, for the Supreme Lord has declared that the guru’s satisfaction is the heart of success. The purification is then placed, resting gently upon the heart of the guru. With devotion, the twice-born and others are fed, and gifts of garments and other offerings are given, accompanied by the humble prayer that Sadashiva may be pleased. In the morning, after ritual bathing and other purifications, the devotee gathers for the worship of Shambhu. Shiva is honored with eight flowers and the prescribed purifications before being respectfully dismissed. Regular and occasional rites are to be performed in detail, as before, with purifications placed and deep bows offered. Shiva is then worshipped in the fire, and expiation is performed with the weapon, followed by the full oblation. If one desires enjoyment, one dedicates all actions to Shiva, praying, “By your grace, may this action bring its intended fruit; and if I desire liberation, may it not bind me, O Lord.” The fire, established through the channels, is united with Shiva, the auspicious one. The devotee places the mass of fire in the heart and then releases the purifier. After sipping water and entering within, holding the breath in kumbhaka, the devotee unites it with Shiva, offering it with intention and releasing 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 to him. All remnants, along with the sanctified thread, are also offered, or else, Caṇḍa is worshipped at the altar as before. The devotee prays, “O Lord Caṇḍa, whatever annual rite I have performed, whether lacking or excessive, by your command, may it be made complete.” Having thus informed the Lord of the gods, the devotee bows and offers praise before taking leave. The remnants are discarded, and, purified, the devotee bathes and worships Shiva once more. 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; but by his favor, it was declared that those who worship it will be blessed. The full fruit of this worship arises only for them. On the seventh or thirteenth day, those who know the scriptures should take the damana. “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 and by his command, the branch is brought—even from one’s own home—and installed in the evening. The sun, Śaṅkara, and fire are worshipped, 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. The fruit is placed in a vessel, and the root is offered to Shiva in the northeast. Taking the five parts in hand, after invocation, they are placed on the head. “In the morning, the devotee invokes the Lord of the gods, seeking the full gain of austerity by his command. The root covers what remains in the vessel, followed by the sanctified thread. After bathing, the Lord of the universe is worshipped with fragrance, flowers, and the like. The daily and occasional rites are performed, and then worship with damana branches follows, the remainder taken in the hands with knowledge of the self and Shiva. With the fourth handful, and from the root syllables to the lordly ones, the devotee recites: ‘Om haum, to the Lord of Sacrifice, fill the sacrifice, fill it, to the wielder of the trident, obeisance.’ A prayer is offered: ‘O Lord, whatever I have done that is excessive or deficient, let all of that be made complete, and whatever is my offering, let it be fulfilled.’” Then Īśvara continues: “I will explain the procedure for the consecration rite. Listen, O Ṣaṇmukha. Maheśa, whose head is in the fire, is to be invoked into the heart. The two are united and worshipped together, satisfied with the heart’s intent. For their presence, five oblations are offered. “The child is touched at the heart with a flower anointed with a weapon-mantra, and consciousness is contemplated as a flashing star. Entering there, the devotee utters ‘huṃ’ with exhalation, draws it in with the dissolving breath, and places it in the heart with inhalation. Then, with the mudra of Vāgīśvarī and the sign of origin, the heart-enclosed mantra is deposited with exhalation. “Recite: Om hāṃ hāṃ hāṃ, obeisance to the Self. When the fire blazes without smoke, the offering is made for the desired accomplishment. If the fire is smoky and not fully developed, the oblation does not succeed. A fire that is smooth, turns clockwise, and is fragrant is praised; even a fire with reversed sparks and touching the earth is commended. “Thus, with these and other signs, the teacher burns away the disciple’s impurity, consuming it with the fire of sin-eating. For the conferring of twice-born status and the contemplation of Rudra’s portion, when food and seed are purified, the rite of conception is performed. At the boundary, after birth, and at the naming, oblations are performed—five hundred with the root, and a hundred each with vaushad and other mantras. “When the bonds are loosened and power is elevated, the rite of conception is called the establishment of oneself as Rudra’s son. The manifestation of one’s own qualities of independence is the rite for a son; discernment of the illusory self is the rite of boundary enhancement. The acceptance of purity in the principles beginning with Śiva is considered the rite of birth; awakening as Śiva is not regarded as the rite for one worthy of Śivatva. “With the dissolution mudra, the self, like a flashing spark of fire, is made to settle in the lotus of one’s own heart.” Thus, the sacred procedures are revealed, each step a path toward fulfillment, purity, and the grace of Shiva.