Īśvara spoke, instructing the teacher on the sacred morning ritual. At dawn, the teacher must rise, bathe, and perform all preparatory rites. He should then partake of wholesome food, carefully avoiding curd, meat, and intoxicating substances. If, during this period, the teacher dreams of riding elephants or horses, sees himself in auspicious white garments, or finds himself lacking oil-massage and similar comforts, these are considered inauspicious signs. To counteract their ill effects, he must perform a fierce homa for pacification. After completing the two daily rites, the teacher enters the sacrificial pavilion, purifies himself, and proceeds to perform the prescribed occasional rites, following the same method as for the daily ones. Once purified and having invoked Śiva’s hand upon himself, he sets the water-pot facing east and begins the worship of Indra and the other deities in their proper order. Next, the teacher performs the worship of Śiva, either on a maṇḍala or upon the altar. He offers libations, worships Agni, and completes the mantric oblations. To remove the fault of evil dreams, he offers one hundred and eight oblations with the weapon-mantra, sealing each with hūṃ, and kindling the mantra-fire. Between the altar and the water-pot, he performs the inner bali-offering. After seeking permission for the disciple’s entry, the teacher steps outside. There, observing the prescribed vows, he installs the maṇḍala and performs related rites, as well as the saṃpāta-homa, using the proper darbha-grass and channels. To invoke the presence of the deity, he offers three oblations with the root-anusvāra and worships Śiva within the pot. He then brings forth the pāśa-thread. To the right and upper side of the disciple, who has been worshipped, the teacher ties the thread to the disciple’s tuft of hair, letting it hang down to the big toe. Establishing the disciple in this way, and focusing his mind on the disciple’s pervasion, the teacher realizes that within the disciple reside one hundred and eight worlds. The disciple embodies 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. 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 also Lord of the netherworld. He is Vṛṣa, Vṛṣadhara, Powerful, Devourer, Facing all directions, and Lohita; these ten Rudras are known as 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 and those of the worlds should 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, Oṃ, Witness, Oṃ, Ender of Rudras, Oṃ, Moth, Oṃ, Sound, Oṃ, Subtle, Oṃ, Śiva, Sarva, Giver of all, Maker of omnipresence, Maker of Brahmā, Viṣṇu, and Rudra, Oṃ, Salutation to Śiva, Oṃ, repeated salutations. These are the twenty-eight feet, pervading the sky, hidden in the mind, with instant heart and three eyes; this is known as the eight-syllabled mantra. The seed-form is the syllable 'ma', and the channels are called Iḍā and Piṅgalā. The vital airs are both prāṇa and apāna, and likewise the senses of smell and touch. Among the five qualities beginning with fragrance, scent is declared as the sense-object. The earth element is represented as a yellow square marked with a thunderbolt. Its extent is said to be a hundred crores of yojanas, and within this, fourteen wombs are to be understood. The first is the womb of all gods, including Manu and others; beasts, birds, and quadrupeds, as well as reptiles, are fourfold. The fifth is all immobile beings; the sixth womb is non-human: Piśāca, Rākṣasa, Yakṣa, Gandharva, and Indra's. The eighth is called gentle, lord of life, and Brahma's; these eight are considered the domain of the earth element. Dissolution is in primal nature and intellect; enjoyment, Brahma, and cause; then, through all waking states, worlds, and so forth. Contemplating the contained cessation, and directing it with one's own mantra: 'Om hām hrūm hām, for the cessation of the threads, hūm phaṭ; then om hām hām, for the cessation of the threads, svāhā.' With the elephant-goad gesture, draw in with inhalation; 'Om hrūm hrām hrūm, for the cessation of the threads, hūm phaṭ.' With the gesture of dissolution, take from the lower place with retention; 'Om om hram hām, for the cessation of the threads, namaḥ.' With the gesture of emergence, place in the retention with exhalation; 'Om hām, for the cessation of the threads, namaḥ.' Offer arghya, purify, and with the ending svāhā, offer three oblations for presence and three for satisfaction; 'Om hām brahmaṇo namaḥ,' invoke Brahma, worship, and satisfy with svāhā. O Brahma, in this domain, I initiate the seeker for liberation. With favor, the teacher should inform the rite, then invoke the goddess of protection, Vāgīśvarī, in the heart. She is of sixfold form: will, knowledge, and action, all united in one cause. The teacher worships and satisfies the goddess in this manner. Vāgīśvarī is the cause of agitation in all wombs; with the heart-cup and the seed-syllable, ending with hūm phaṭ. Strike at the heart; the one skilled in the rite enters. Then, the disciple’s consciousness in the heart shines like a spark of fire. Situated in cessation, bound by fetters, divide with the eldest as prescribed: 'Om hām hūm haḥ hūm phaṭ; om haṃ svāhā,' then with inhalation and the elephant-goad gesture. Thus, the sacred procedure unfolds, guiding the teacher and disciple through the profound mysteries of Śiva’s initiation.