With reverent attention, the teacher begins the sacred process of initiation. Through the disciplined practice of breath retention, he silently utters the root mantra, establishing an inner state of equality within the hearts of both aspects of Śiva. Then, following the sequence of renunciation that begins with Brahma, he uses the practice of exhalation to guide the disciple’s self toward the supreme end of Śiva, drawing it up again with the gesture of the origin mudra. Enclosing the mantra within the lotus of his own heart, the wise teacher, by the method of exhalation, gently deposits this mantra into the very center—the pericarp—of the disciple’s heart-lotus. He then performs the prescribed worship of Śiva and Agni, offers salutations to his own self as the vessel of lineage, instructs the disciple in the sacred knowledge, and recites the vows that bind teacher and disciple together. Throughout this process, reverence is paramount. One must never speak ill of the deity or of the scriptures, nor transgress by reusing offerings or similar acts. Worship of Śiva, Agni, and the venerable teacher is to be maintained for as long as life endures. Generosity is also enjoined upon the practitioner: to children, the ignorant, the aged, women, those absorbed in worldly enjoyment, and the afflicted, one should give according to one’s ability, while the capable should offer in full measure. The teacher then recites, in proper order, the components of the body, the matted locks, sacred ashes, staff, loincloth, and restraints—either with the Īśāna and other mantras, or with those mantras pertaining to the heart and similar aspects. Using mantras that end with “svāhā,” he places them upon the ritual vessels, performs the prescribed oblations, and then offers the remainder to the sthaṇḍila, the sacred altar. For protection, the teacher places the offering beneath the ritual pot for a moment. Then, having received Śiva’s command, he presents it to the disciple who has taken the vows. Thus, through this distinguished initiation, the disciple becomes qualified to perform fire-offerings and to study the sacred scriptures. When the day dawns, Īśvara instructs that the teacher should rise early, bathe, and perform all preliminary rites. He partakes of suitable food, carefully avoiding curd, meat, and intoxicants. Should he dream of riding elephants or horses, or of wearing auspicious white garments, or find himself without oil-massage and similar rituals, these are considered inauspicious signs. In such cases, a fierce homa must be performed to pacify any adverse effects. After completing the two daily rites, the teacher enters the sacrificial pavilion. There, having purified himself, he performs the occasional rites as prescribed, mirroring the daily observances. He purifies himself once more, invokes Śiva’s presence by placing Śiva’s hand upon himself, and sets the water-pot facing east. Then he worships Indra and the other deities in their proper order. The worship of Śiva is performed either on a maṇḍala or directly on the altar, with offerings poured out, Agni worshipped, and mantric oblations completed. To dispel the ill effects of evil dreams, he offers one hundred and eight oblations with the weapon-mantra, sealed with “hūṃ,” and kindles the fire of the mantra. He performs the inner bali-offering between the altar and the water-pot. With permission granted for the disciple’s entry, the teacher steps outside. There, according to the vows, he installs the maṇḍala and conducts the associated rites, including the saṃpāta-homa, all while observing the proper arrangement of darbha-grass and ritual channels. To invite the presence of the deity, he offers three oblations with the root-anusvāra, and worships Śiva in the ritual pot. Then he brings forth the pāśa-thread. To the right and upper side of the disciple, who has been duly worshipped, the teacher ties this thread to the disciple’s tuft of hair, letting it hang down to the big toe. Establishing the disciple in this way, and perceiving his pervasion with the mind’s eye, the teacher realizes that within the disciple reside one hundred and eight worlds. The disciple is identified with many forms and names: he is Kapāla, Aja, Buddha, Vajradeha, Pramardana, Vibhūti, Avyaya, Śāstā, Pinākī, and 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, Dharma and Adharma, the Uniter and the Separator. He is Nairṛta, Māraṇa, Hantā, Fierce-eyed, Terrifying, Urdhvāṃśaka, Virūpākṣa, and one 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. He is Vidyādhara, Bearer of knowledge, All-knower, Knower of the Vedas, of motherly conduct, tawny-eyed, Protector of beings, and fond of offerings. He is Giver of all knowledge, Remover of happiness and sorrow—ten in number—Infinite, Protector, steadfast, and Lord of the netherworld. He is Vṛṣa, Vṛṣadhara, Powerful, Devourer, Facing all directions, and Lohita; these ten Rudras are established among serpents. He is Śambhu, Vibhū, Chief of the Gaṇas, Three-eyed, Honored by the gods, Dissolution, Sport, Gain, Seeker, and Discerning. He is Eater, Illusion, Time, Fire, Rudra, Hāṭaka, Kūṣmāṇḍa, Truth, Brahmā, and the seventh is Viṣṇu. These eight Rudras, including Rudra, are established within the vessel; their names, as well as those of the worlds, must be remembered. He is Bhava, Udbhava, All-being, Giver of happiness to all beings, Maker of omnipresence, and worshipped by Brahmā, Viṣṇu, and Rudra. He is praised, ancient, the syllable Oṃ, the Witness, Ender of Rudras, Moth, Sound, Subtle, Śiva, Sarva, Giver of all, Maker of omnipresence, Maker of Brahmā, Viṣṇu, and Rudra. Thus, with repeated salutations to Śiva, the twenty-eight feet of the mantra are invoked—pervading the sky, hidden in the mind, instantly present in the heart, and three-eyed. This is known as the eight-syllabled mantra. The seed-form is the syllable ‘ma’, and the channels are known as Iḍā and Piṅgalā. The vital airs are prāṇa and apāna, as well as the senses of smell and touch. Scent is declared as the sense-object among the five qualities beginning with fragrance; the earth element is represented as a yellow square marked with a thunderbolt. Its extent is said to be one hundred crores of yojanas; within this, fourteen wombs are to be understood. Thus, step by step, the teacher leads the disciple through the mysteries of initiation, revealing the manifold forms of Śiva within, and preparing him for the sacred path of knowledge and ritual.