After completing the sacred rites, the devotee gathers all the remnants of the offering, together with the sanctified thread, and presents them to the Lord—either directly to him or, as prescribed before, on the altar in worship of Caṇḍa. With folded hands and reverence, the devotee prays, “O Lord Caṇḍa, whatever annual rite I have performed—whether lacking or excessive—may it, by your command, become complete for me.” Having thus informed the Lord of the gods, bowing low and praising him, the devotee respectfully takes leave. After discarding the remnants and purifying himself, he bathes and then approaches to worship Shiva. At this point, Īśvara speaks, saying, “I will explain the procedure for placing the damanaka branch, as it should be performed according to tradition. Long ago, out of Hara’s wrath, Bhairava was born and subdued the gods. Then, by Tripurāri’s curse, the branch was transformed into a tree, but by his favor, it was decreed that those who worship it would be blessed. Only for them would the full fruits of the rite arise. Thus, on the seventh or thirteenth day, those learned in the scriptures should take the damana. After proper worship, the knower of mantras should awaken the tree with these words: ‘Born of Hara’s grace, be present here.’ With Shiva’s purpose in mind and by his command, the branch is brought—even to one’s home—and in the evening, the installation is performed. The worshipper, following the prescribed rules, honors the sun, Śaṅkara, and fire, then places the root, mixed with earth, to the west of the deity. The stem or fruit is set to the left, the stalk to the north, a broken leaf to the south, and the flower to the east. The fruit, placed in a vessel along with the root, is then offered to Shiva in the northeast. Taking the five parts in his hands, the worshipper invokes them and places them upon his head. At dawn, invoking the Lord of the gods, the devotee prays, ‘O Master, by your command, may the gains of my austerity be fully accomplished.’ Covering the remainder in the vessel with the root, and then the sanctified thread, the devotee bathes in the morning and worships the Lord of the universe with fragrance, flowers, and all appropriate offerings. After performing both daily and occasional rites, he worships with damana branches, taking the remainder in his hands, with knowledge of the self and Shiva. Then, with the fourth handful, reciting from the root syllables to the lordly ones, he chants: ‘Om haum, to the Lord of Sacrifice, fill the sacrifice, fill it, to the wielder of the trident, obeisance.’ He concludes, “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.” Again, Īśvara imparts instruction, saying, “Now I will explain the procedure for the consecration rite; listen well, O Ṣaṇmukha. One should invoke Maheśa, whose head is in the fire, into the heart. Uniting the two, worship them together and satisfy them with the heart’s intent. To ensure their presence, offer five oblations accordingly. Then, strike the child at the heart with a flower anointed with a weapon-mantra, and there contemplate the consciousness as flashing in the form of a star. Entering that state, utter the syllable ‘huṃ’ while exhaling; draw it in with the dissolving breath, and place it in the heart with inhalation. Then, using the mudra of Vāgīśvarī and the sign of origin, deposit it with the heart-enclosed mantra and exhalation. Chant ‘Om hāṃ hāṃ hāṃ, obeisance to the Self.’ When the fire blazes without smoke, one should offer for the desired accomplishment, for 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; one with reversed sparks and touching the earth is also commended. Thus, having offered with these and other auspicious signs, the teacher burns away the disciple’s impurity, or consumes it with the fire that eats sin. When the purpose is to confer twice-born status and contemplation of Rudra’s portion, and when food and seed are purified, the rite of conception is performed. At the boundary, after birth, and during naming, oblations are made—five hundred with the root and a hundred each with the vaushad and similar mantras. When the bonds are loosened and the power is elevated, this rite of conception is called the establishment of oneself as Rudra’s son. Here, the manifestation of one’s own qualities of independence is considered the rite for a son; through discernment of the illusory self, knowledge becomes the rite for boundary enhancement. 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 settled in one’s own lotus of the heart. Through the practice of breath retention, the root mantra is uttered, and the state of equality is established in the hearts of both Śivas. By renouncing the causes beginning with Brahma, through exhalation, the self is led to the end of Śiva and taken up with the origin mudra. Using the heart-lotus-enclosed mantra and exhalation, the knowledgeable teacher deposits it in the pericarp of the disciple’s heart-lotus. The teacher should then perform the worship of Śiva and Agni, offer salutations to himself, instruct the disciple, and recite the vows. One must never revile the deity or the scriptures, nor transgress with used offerings; worship of Śiva, Agni, and the teacher must continue as long as one lives. To children, the ignorant, the aged, women, those engaged in enjoyment, and the afflicted, one should give according to one’s ability; the capable should give in full measure. The elements of the body, matted locks, ashes, staff, loincloth, and restraints—these should be recited in order, either with the Īśāna and other mantras or with those for the heart and so on. Using mantras ending in svāhā, as before, one places them on the vessels, performs the prescribed oblation, and shows the remainder to the sthaṇḍila, the altar. For protection, the offering is placed beneath the pot for a moment; having received command from Śiva, the teacher gives it to the vow-holder. Thus, in this distinguished initiation of vows, the disciple becomes qualified for fire-offerings and the knowledge of the scriptures, prepared to walk the sacred path.