In the sacred ritual described, the process begins with the invocation of authority, signified by the crest, and the enjoyment through the armor particle. This is undertaken for the purification of the principle, implanted into the heart as before. With the head as the seat, the practitioner loosens the noose—removing it through recitation a hundred times. This recitation serves to separate oneself from the noose, and then, with the weapon-mantra, the noose is cut, much like severing a seed from the lunar digit. The mantra, “Om hrīṃ, to the noose of establishment, haḥ phaṭ,” is chanted, releasing the noose and forming it into a circle with the weapon-mantra. Ghee is placed in a ladle and offered into the fire using the lunar digit weapon-mantra. Five oblations are made with the weapon-mantra to remove the sprouts of the noose. To expiate faults, eight oblations are then offered, invoking Hṛṣīkeśa into the heart and worshipping with the mantra, “Om haḥ, to the weapon, hrūṃ phaṭ.” According to the previously described method, the offering of authority is performed: “Om hāṃ, accept the fee of essence, svāhā.” A prayer is made to Hari that the beast, whose nooses have been burned, should not remain bound. It is proclaimed, according to Śiva’s command, that none should remain in bondage. Upon release, Govinda, the embodiment of knowledge, is assigned. With the arm extended, half-visible like the moon’s disk, the practitioner assumes the gesture of dissolution and then emergence. A thread is joined and a drop of water placed as before; after worshipping the two parents of fire with flowers and other offerings, release is performed. Īśvara then instructs that the union of vidyā should be performed with the ancient lunar digit, as before, and the principle described as it is. The union is signified by the mantra “Om hoṃ kṣīmiti.” The seven principles are named: Rāga, pure knowledge, Niyati with the digit, Kāla, Māyā, and Avidyā. The six letters—ra, la, va, śa, ṣa, sa—are part of the vidyā, and the words beginning with praṇava are counted as twenty-one. A hymn is recited: “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, beginning with Vāmadeva and Sarvabhavodbhava. The lord, supporter, and boy named Praśānta, called the supreme syllable, is described as having a body like a diamond, shining with brilliance. Other names are invoked: Śiva, Saśiva, Babhrū, Akṣaya, Śambhu, two Adṛṣṭarūpa, and Rūpavardhana. Manonmana, of great power, Citraṅga, and Kalyāṇa are also mentioned, 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 considered the qualities. The state is deep sleep; Rudra is the deity and cause. All things, beginning with creation, are contemplated as situated within knowledge. Actions such as striking, cutting, entering, and joining are performed, drawing forth and seizing by knowledge from the heart’s region. Energy is gathered within oneself and 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 established within oneself using the previous mantra. The process is drawn in and united within, grasped from the dvādaśānta point, and united in the womb with the left hand. Through these rites, bodily perfection, the right to birth, enjoyment, dissolution, purification of the channel, and clarification of the essential principle are accomplished. For complete removal of impurities, karmic bonds, and other fetters, prescribed expiation and a hundred oblations are performed. The weapon-mantra is used to loosen bonds, conceal impurity’s power, cut, crush, and make them circular. Burning, the absence of those letters, and expiation are prescribed; Rudrāṇī is invoked, worshipped, and offerings of form and fragrance are made. The mantra “Om hrīṃ, form and fragrance, fee—O Rudra, accept! Svāhā!” is uttered. 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, the parents are released, and 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, purifying the knowledge. The Lord then teaches the single essential initiation in brief. The tying of the thread and related acts are performed according to proper method. The principles from Kālāgni to Śiva are contemplated, all strung on the thread like jewels. The Śiva principle and others are invoked, rites beginning with conception are performed as before, but with the root-mantra, and all prescribed fees are offered. The complete offering is given, endowed with the vow of the principles, and by this, the disciple attains liberation. For union with Śiva and establishment of stability, the complete offering is given, and consecration is performed with the Śiva vessel. After worshipping Śiva, consecration is performed for the disciple and others. On eight wooden platforms, nine are sequentially arranged. Upon these, the eight oceans are placed: alkaline water, milk, curds, ghee, sugarcane juice, sweet wine, honey, and the eight oceans. According to their number, the eight Lords of Knowledge are installed. One Rudra with a crest and Śrīkaṇṭha as the second. The seventh is the supreme Shiva, the Trimurti, the one Rudra-eyed, the highest Shiva, called by the subtle name, the infinite; the eighth is Rudra. In the center, Shiva, the ocean, and the Śiṃva-mantra are installed within the bathing pavilion constructed in the sacrificial hall of the lord of the directions. Thus, the sacred rites unfold, each step guided by mantra, offering, and invocation, culminating in liberation and union with the supreme principle.