With deep reverence and strict adherence to the sacred instructions, the ritual unfolds. The officiant, guided by the authoritative words of scripture, takes up the ritual knife and begins the act of cutting, reciting the prescribed mantra: “oṃ hūṃ, to the bond of the coil of cessation, hūṃ phaṭ.” The act of binding is completed, using both hands and the arrow-mantra, ensuring that the sacred procedure is properly observed. Once the binding is done, the officiant releases the bonds and makes circular motions, holding a ladle filled with clarified butter. With the auxiliary weapon-mantra, he burns away impurities, and with the sole weapon-mantra, he reduces them to ashes, purifying the space and the participants. Five oblations are then offered, each accompanied by the mantra: “oṃ haḥ, to the weapon, hūṃ phaṭ,” to remove the hook-like bonds. Following this, eight weapon-oblations are performed for expiation, cleansing any lingering faults. Next, invoking the Creator, he worships and offers libations. With three oblations, using the mantra “oṃ hāṃ, pure Brahman of sound and touch, receive, svāhā,” the officiant confers authority, acknowledging Brahman as the one who burns away all the sins of the sacrificial animal. It is declared that none should remain bound again, and Śiva’s command is proclaimed. The Creator is then gently released, sent forth through the right channel. With the gesture of dissolution, the officiant restrains himself with his own breath and worships the libation vessel containing a drop of water, pure as nectar. He takes the vessel and, with an exhalation called ‘udbhava,’ joins it to the thread, again worshipping the drop of water within. For the nourishment of the disciple, the teacher places the vessel on the disciple’s head. After releasing it, he gives it to the parents with the Śiva-mantra ending in ‘vauṣaḍ.’ The rite is thus completed, fulfillment achieved, and cessation purified. Īśvara then instructs: The union of the two principles, pure and purified, must be effected using short and long sounds, with resonance from the beginning to the end of sound. The mantra “oṃ hāṃ hrūṃ hām” encompasses earth, water, fire, air, space, the subtle elements, senses, intellects, the three qualities, ego, and the twenty-fourth, the person. These twenty-five principles are to be contemplated as established in the support, along with the letters from ‘kha’ to ‘ya.’ Fifty plus sixty-six are known by the same names as the worlds, and just so many Rudras are to be understood, each with their own names: Amareśa, Prabhāva, Naimiṣa, Puṣkara, Pādi, Daṇḍi, Bhāvabhūti, Aṣṭama, Nakulīśa, Hariścandra, Śrīśaila, Anvīśa, Asnātikeśa, Mahākāla, Madhyama, Kedāra, Bhairava, Gayā, Kurukṣetra, Khalāna, Vimala, Aṭṭahāsa, Mahendra, Bhīma, Vasvāpadā, Rudrakoṭi, Gokarṇa, Bhadrakarṇa, Svarṇākṣa, Sthāṇu, Ajeśa, Sūda, Nāntara, Subāhu, Viśāla, Jaṭila, Raudra, Piṅgalākṣa, Kāladaṃṣṭrī, Vidura, Ghora, Prājāpatya, Hutāśana, Kāmarūpī, Kāla, Karṇa, Mataṅga, Piṅgala, Hara as Dhātṛ, Śaṅkukarṇa, Vidhāna, Śrīkaṇṭha, Candraśekhara. Along with these, the limits and sacred words are described: Vyāpin, Arūpa, Pramatha, Tejaḥ, Jyotiḥ, Puruṣa, Agne, Adhūma, Abhasma, Anādi, Nānā, Dhūdhū, Bhūḥ, Bhuvaḥ, Svaḥ, Anidhana, Nidhanodbhava, Śiva, Śarva, Paramātman, Maheśvara, Mahādeva, Sadbhāveśvara, Mahātejaḥ, Yogādhipataye, Muñca, Prathama, Sarva, Sarvesarva—thirty-two words in all. In the seed state, three mantras are recognized: Vāmadeva, Śiva, Śikhā. Two nāḍīs, Gāndhārī and Suṣumnā, are named, as well as two winds—Samāna and Udāna. The tongue and anus are considered senses, with taste as their object, and form, sound, touch, and taste as their qualities. The sacred circle is round, marked with a lotus, and white. In the dream state, Garuḍadhvaja is the cause, and the establishment encompasses everything up to the worlds, bringing it to completion. Entering the thread into the body with one’s own mantra, the officiant separates it: “oṃ hāṃ khīṃ hāṃ” for the establishment of the thread, “oṃ phaṭ svāhā.” With inhalation and the gesture of the goad, it is drawn in. Then, “oṃ hāṃ hrūṃ hrāṃ hrūṃ” for the establishment of the thread, “hraṃ phaḍ,” using the gesture of dissolution and retention, taking from the heart below the thread of the nāḍī. “oṃ hāṃ hrūṃ hrāṃ hāṃ” for the establishment of the thread, “namaḥ,” with the gesture of emergence and exhalation, placing it in retention. “oṃ hāṃ hrīṃ” for the establishment of the thread, “namaḥ,” worshipping and honoring with three offerings ending in “svāhā.” Then, “oṃ hāṃ to Viṣṇu, namaḥ,” invoking, worshipping, and satisfying Viṣṇu, declaring: “In this authority of yours, I initiate the seeker with the rite.” Viṣṇu is informed with favorable intent. As before, the goddess Vāgīśvarī and Vāgīśa are invoked, worshipped, and honored. The disciple is struck on the chest, reciting: “oṃ hāṃ hāṃ haṃ phaṭ,” thereby entering and dividing the consciousness. With the weapon joined to the noose and the gesture of the eldest goad, “oṃ hāṃ haṃ hoṃ hrūṃ phaṭ” is recited, drawing to the heart with “svāhā,” purifying the self. Taking it with the word “namah,” it is placed within one’s own self: “oṃ hāṃ haṃ hom ātmane namaḥ.” As before, the union with the ancestors is contemplated with the gesture of emergence. With the left hand, using the same means, it is deposited in the womb of the goddess: “oṃ hāṃ haṃ hāṃ ātmana namaḥ,” at the origin of the body, in the heart, and likewise in the head at birth. The crest is for authority, for enjoyment with the armor particle, for purification of the principle, and for implantation as before. With the head, for loosening the noose, it is removed, reciting a hundred times; for separation from the noose, recitation continues for the self from the weapon. The noose is cut with the weapon-mantra, as one would with the seed of the lunar digit: “Om hrīṃ, to the noose of establishment, haḥ phaṭ.” Once released, the noose is formed into a circle with the weapon-mantra as before. Ghee is placed in a ladle and offered into the fire with the lunar digit weapon-mantra. With the weapon-mantra, five oblations are made to remove the sprouts of the noose. For removing faults and expiations, eight oblations are offered: “Om haḥ, to the weapon, hrūṃ phaṭ.” Hṛṣīkeśa is invoked into the heart, worshipped, and offered oblation. Following the previously described method, the offering of authority is performed: “Om hāṃ, accept the fee of essence, svāhā.” O Hari, by your power, this beast whose nooses have been completely burned should not remain bound. Bondage is no longer permitted; Śiva’s command is proclaimed. The released authority is then assigned to Govinda, the embodiment of knowledge. With the arm extended and half-visible, resembling the disk of the moon, the officiant composes himself with the gesture of dissolution and then assumes the gesture of emergence. A thread is joined, and a drop of water is placed as before; after release, the two parents of fire are worshipped with flowers and other offerings. Īśvara concludes: Next, the union of the vidyā should be performed together with the ancient digit, as before. Having done so, the principle should be described as it truly is. Thus, the sacred rite is completed, each step performed with utmost precision and devotion, honoring the divine commands and purifying all involved, as prescribed by the holy scriptures.