With utmost reverence, let us recount the sacred process as described in the revered Agni Purāṇa. The teacher begins by performing the Vāgīśvarī mudrā, forming the sacred sign of origin, and with a mantra enclosed in the heart and synchronized with the breath’s exhalation, he deposits the essence of the rite. The mantra “Om hāṃ hāṃ hāṃ, obeisance to the Self” is intoned. At this moment, when the fire blazes bright and free from smoke, the offerings are made to fulfill the desired accomplishment. If, however, the fire is yet smoky and not fully kindled, the oblation will not bear fruit. A fire that burns smoothly, turns clockwise, and emits a pleasing fragrance is especially praised. Even a fire whose sparks reverse or touch the earth is commended, for each has its own auspiciousness. Through these and similar auspicious signs, the teacher offers the oblation, thereby burning away the disciple’s impurities or consuming them in the fire that devours all sin. In this way, the teacher prepares the disciple for the conferring of twice-born status and the contemplation of Rudra’s portion. Once food and seed are purified, the rite of conception is performed. At the boundaries of life—after birth, and at the naming ceremony—the oblation is offered: five hundred times with the root mantra, and a hundred times each with vaushad and other prescribed mantras. As the disciple’s bonds are loosened and his inner power is elevated, this rite of conception becomes the establishment of oneself as Rudra’s own son. Here, the manifestation of one’s independence is considered the true rite for a son; and by discerning the illusory nature of the self, knowledge is gained, enhancing one’s boundaries. The acceptance of purity in the principles beginning with Śiva marks the rite of birth. However, awakening as Śiva is not regarded as the sole rite for one worthy of Śivatva. With the dissolution mudrā, the teacher guides the disciple’s self—like a flashing spark of fire—to settle within the lotus of his heart. Through the practice of breath retention, the root mantra is uttered, establishing the state of equality in the hearts of both Śivas. By sequentially renouncing the causes beginning with Brahma, and through the discipline of exhalation, the self is led to the end of Śiva and then taken up with the mudrā of origin. With the mantra enclosed in the heart-lotus, and by the method of exhalation, the wise teacher deposits this essence into the very pericarp of the disciple’s heart-lotus. Following this, the teacher performs the appropriate worship of Śiva and Agni, offers salutations to himself, instructs the disciple, and recites the sacred vows. It is enjoined that one must never revile the deity or the scriptures, nor transgress with used offerings or similar acts. The worship of Śiva, Agni, and the teacher must be maintained throughout one’s life. According to one’s ability, gifts should be given to children, the ignorant, the aged, women, those engaged in enjoyment, and the afflicted; those who are capable should give in full measure. The elements of the body, matted locks, ashes, staff, loincloth, and restraints are to be recited in order, either with the Īśāna and other mantras or with those for the heart and so forth. With mantras ending in svāhā, as before, these are placed on the vessels; after the prescribed oblation, the remainder is shown to the sthaṇḍila, the sacred altar. For protection, the offering is placed beneath the pot for a moment, and, having received command from Śiva, the teacher gives it to the vow-holder. Through this distinguished initiation of vows, the disciple becomes qualified for fire-offerings and for the knowledge of the scriptures. Thereafter, as Īśvara instructs, the teacher rises in the morning, bathes, and performs the preliminary rituals. He partakes of food suitable for the occasion, avoiding curd, meat, and intoxicants. Certain dreams—such as riding elephants or horses, wearing auspicious white garments, or lacking oil-massage—are considered inauspicious; in such cases, a fierce homa should be performed for pacification. Having completed the two daily rites and purified himself upon entering the sacrificial pavilion, the teacher performs the prescribed occasional rites just as he does the daily ones. Then, purified once more and having placed Śiva’s hand upon himself, he sets the water-pot facing east and worships Indra and the other deities in order. The worship of Śiva is performed either upon a maṇḍala or on the altar, libations are offered, Agni is worshipped, and the mantric oblations are completed. To remove the fault of evil dreams, one should offer one hundred and eight oblations with the weapon-mantra, using the hūṃ seal, and kindle the mantra-fire. The inner bali-offering is made between the altar and the water-pot; after obtaining permission for the disciple’s entry, the teacher steps outside. There, in accordance with the vows, he installs the maṇḍala and performs the related rites, including the saṃpāta-homa, following the prescribed arrangement of darbha-grass and ritual channels. To invoke the presence of the deity, three oblations are offered with the root-anusvāra. Śiva is worshipped in the pot, after which the sacred pāśa-thread is brought forth. This thread is tied to the right and upper side of the disciple, who has been worshipped, fastening it to the tuft of hair and letting it hang down to the big toe. Having thus established the disciple, and observing his pervasion with the mind, the teacher perceives within him one hundred and eight worlds. The disciple is recognized as Kapāla, Aja, Buddha, Vajradeha, Pramardana, Vibhūti, Avyaya, Śāstā, Pinākī, and the Lord of the gods. He is Agni, Rudra, Hutāśī, Piṅgala, Khādaka, Hara, Jvalana, Dahana, Babhrū, Bhasmāntaka, and Kṣapāntaka. He is Yāmyamṛtyuhara, Dhātā, Vidhātā, Kāryarañjaka, Kāla—both Dharma and Adharma—the Uniter and the Separator. He is Nairṛta, Māraṇa, Hantā, Fierce-eyed, Terrifying, Urdhvāṃśaka, Virūpākṣa, and with smoky-red fangs. He is Bala, Atibala, Pāśahasta, Mahābala, Śveta, Jayabhadra, Long-armed, and the Ender of Waters. He is Vaḍavāsya and Bhīma; these ten are known as Vāruṇas: Swift, Light, Wind-speed, Subtle, Sharp, and Kṣapāntaka. He is Pañcāntaka, Pañcaśikha, Kapardī, Cloud-rider, Jaṭāmukuṭa-bearer, and adorned with various jewels. He is Lord of treasures, beautiful, fortunate, gentle-bodied, bestower of grace, radiant, prosperous, form-assumer, and ten more forms. He is Vidyādhara, Bearer of knowledge, All-knower, Knower of the Vedas, of motherly conduct, tawny-eyed, Protector of beings, and fond of offerings. Thus, through these sacred rites and recognitions, the disciple is initiated, purified, and established in the knowledge and worship of Śiva, empowered to undertake fire-offerings and to study the holy scriptures.