Within the sacred teachings, the boundaries and the potent words are first laid out, each resonating with the syllable “oṃ.” Names and qualities such as Vyāpin, Arūpa, Pramatha, Tejaḥ, Jyotiḥ, Puruṣa, Agne, Adhūma, Abhasma, Anādi, Nānā, Dhūdhū, Bhūḥ, Bhuvaḥ, and Svaḥ are recited, followed by 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—Vāmadeva, Śiva, and Śikhā—are established. Two nāḍīs, Gāndhārī and Suṣumnā, are named, along with two vital winds: Samāna and Udāna. The senses are embodied in the tongue and anus. Taste is described as the object, and form, sound, touch, and taste are the qualities. The circle is envisioned as round, marked by a lotus, and shining white. In the dreaming state, Garuḍadhvaja is recognized as the cause, and all things, up to the worlds themselves, are considered and brought to their conclusion. The thread within the body is entered with one’s own mantra and separated. For establishing the thread, the mantras “oṃ hāṃ khīṃ hāṃ,” “oṃ phaṭ svāhā,” and others are invoked, each accompanied by gestures: the goad for drawing in, dissolution and retention for taking from the heart, emergence and exhalation for placing in retention. Worship and honor are offered with three offerings ending in svāhā. Then, “oṃ hāṃ to Viṣṇu, namaḥ” is recited, invoking, worshipping, and satisfying Viṣṇu, declaring: “In this authority of yours, I initiate the seeker with the rite.” Viṣṇu is informed with favorable intent, and as before, the goddess Vāgīśvarī and Vāgīśa are invoked, worshipped, and honored. After this, the disciple is struck on the chest with the mantra “oṃ hāṃ hāṃ haṃ phaṭ,” entering and dividing consciousness. With the weapon joined to the noose and the gesture of the eldest goad, the mantra “oṃ hāṃ haṃ hoṃ hrūṃ phaṭ” is used, drawing to the heart with svāhā, purifying the self. Taking it with the word “namah,” it is placed in one’s own self: “oṃ hāṃ haṃ hom ātmane namaḥ.” The union with the ancestors is contemplated, and the gesture of emergence is performed. With the left hand, the same means are used to deposit it in the womb of the goddess: “oṃ hāṃ haṃ hāṃ ātmana namaḥ.” At the origin of the body, in the heart, and in the head at birth, the thread is established. The crest is invoked for authority, for enjoyment with the armor particle; purification occurs in the heart, and implantation proceeds as before. For loosening the noose, the head is used, reciting a hundred times for separation, then reciting 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.” Having released it, the noose is formed into a circle with the weapon-mantra. Ghee is placed in a ladle and offered into the fire with the lunar digit 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,” invoking Hṛṣīkeśa into the heart for worship and oblation. Following the previously described method, the offering of authority is performed: “Om hāṃ, accept the fee of essence, svāhā.” Hari is addressed: “By you, this beast whose nooses have been completely burned should not remain bound.” The command of Śiva is proclaimed—one should not remain in bondage. Having released, Govinda, the embodiment of knowledge, is assigned. With the arm extended and half-visible, resembling the moon’s disk, the gesture of dissolution is assumed, followed by the gesture of emergence. Joined with a thread, a drop of water is placed as before, and, after worshipping the two parents of fire with flowers and other offerings, the release is made. Īśvara then speaks: The union of the vidyā is to be performed with the ancient digit, as before, describing the principle as it truly is. “Om hoṃ kṣīmiti” is the union. Rāga, pure knowledge, Niyati with the digit, Kāla, Māyā, and Avidyā—these seven principles are enumerated. Six letters—ra, la, va, śa, ṣa, and sa—are identified in the vidyā; the words, beginning with praṇava, are counted as twenty-one. The invocation proceeds: “Om, homage to Śiva, lord of all, haṃ to Śiva, to Īśāna the head, to Tatpuruṣa the mouth, to Aghora the heart, to Vāmadeva the secret, to Sadyojāta the form; om, homage, homage to the most secret of the secret, to the protector, to the imperishable, to the lord of all, to the form of light, to the supreme lord, by essence: om, space.” The forms of Rudras and worlds are described: first is Vāmadeva, then Sarvabhavodbhava. The lord, with a body like a diamond, shines with great brilliance and order. The boy, Praśānta, is named the supreme syllable. Śiva, Saśiva, Babhrū, Akṣaya, Śambhu, two called Adṛṣṭarūpa, and Rūpavardhana are listed. Manonmana, of great power, Citraṅga, and Kalyāṇa are known, totaling twenty-five. The mantra Ghorāmarau, two seeds, and two nāḍīs—Pūṣā and Hastijihvā, Vyāna and Prabhañjana—are recited. The object is form in one sense organ, the foot and the eye; sound, touch, and form are the three qualities. Here, the state is deep sleep; Rudra is the deity and cause. All things, beginning with creation, are contemplated as situated within knowledge. Striking, cutting, entering, and joining are performed, drawing forth and seizing by knowledge from the heart’s region. The energy is placed and gathered within oneself, then deposited into the vessel. Rudra is invoked as the cause and informed regarding the child. After invoking the parents, the child is touched at the heart, and, entering with the previous mantra, it is established within oneself. Drawing in and taking up as previously described, it is united within oneself; with the left hand, united in the womb, grasped from the dvādaśānta point. Bodily perfection and the right to birth are accomplished, along with enjoyment, dissolution, purification of the channel, and clarification of the essential principle. For complete removal of impurities, karmic bonds, and other fetters, prescribed expiation is performed with a hundred oblations. With the weapon-mantra, bonds are loosened, the power of impurity concealed, cut, crushed, and made circular. Burning, the absence of those letters, and expiation are prescribed; Rudrāṇī is invoked, worshipped, and offerings of form and fragrance are made: “Om hrīṃ, form and fragrance, fee—O Rudra, accept! Svāhā!” The command of Śāmbhavī is proclaimed, Rudra is released as the cause, consciousness is established within oneself, and placed in the cord of bonds. The bindu is placed on the head, then the parents are released. The complete offering is given according to the prescribed method, fulfilling all rites. Striking and related acts in the knowledge-rite are performed as previously described; the specific seed-mantra is used, and thus the knowledge is purified. Thus, the sacred process unfolds, each step honoring the divine, purifying the seeker, and establishing the ultimate union of knowledge and spirit.