The Lord spoke, revealing the essence of a singular, vital initiation. He explained that this sacred rite begins with the tying of the thread and other related actions, each performed according to the proper method. The aspirant must contemplate the principles, from Kālāgni up to Śiva himself, stringing all these equal principles upon the thread as one would string jewels, thus weaving together the fabric of spiritual understanding. After invoking the principle of Śiva and the others, the rites begin, starting from conception as previously described, but now accompanied by the root-mantra. The disciple must offer all the prescribed fees, fulfilling every obligation. Then, endowed with the vow of the principles, the disciple makes the complete offering. By this act alone, liberation is attained. For union with Śiva and the establishment of stability, after the complete offering, the consecration with the Śiva vessel is performed. The Lord continued: Having worshipped Śiva, one must consecrate the disciple and others, arranging nine items upon eight wooden platforms in sequence. Upon these platforms, the ritualist places the eight oceans: the ocean of alkaline water, milk, curds, ghee, sugarcane juice, sweet wine, honey, and so on. Next, according to their number, the eight Lords of Knowledge are installed, followed by one Rudra with a crest and Śrīkaṇṭha as the second. The seventh is the supreme Shiva, the Trimurti, the one-eyed Rudra, the highest Shiva, known by the subtle name, the infinite. The eighth is Rudra. In the center, Shiva himself is installed, along with the ocean and the Śiṃva-mantra, all within the bathing pavilion constructed in the sacrificial hall of the lord of the directions. An altar is made, two hand-spans long and eight fingers high. Upon a seat of Śrīparṇa leaves and similar, the infinite mind is placed. The disciple is seated facing east, made complete, and worshipped with a girdle, rice, clay, ashes, dūrvā grass, and cow-dung balls. The anointing follows, using prepared rice, curd, and consecrated water, then milk and rice in order, accompanied by mantras for the Lords of Knowledge. With pots, the disciple is bathed, establishing the svadhā. Clothed in clean garments, he is seated to the right of Shiva. On the previously mentioned seat, the disciple is again worshipped as before, with a turban, yoga-belt, crown, knife, and water-pot. The ritualist presents a rosary, book, and similar items, along with a palanquin and other insignia of office, knowing the duties of initiation, explanation, and installation, which from that day onward are entrusted to the disciple. After thorough examination, the rite is performed. The command is proclaimed: "Having saluted the disciple, then bowing to the great Lord—" To remove obstacles and flames, the request is made: "I have been instructed by you, O Guru in form, for the purpose of consecration." The one who has mastered the scriptures is consecrated, and for the satisfaction of the mantra-circle, five sets of five oblations are offered. The full offering is given, and the disciple is placed at the right. The ritualist places the fingers in the disciple’s right hand, from the little finger onward, in order. The bound one is touched with the burnt tips of darbha grass, and flowers are placed in his hand so he may offer obeisance. In the pot, in the fire, in Shiva, and in oneself, the prescribed acts are undertaken. Disciples are accepted after thorough examination by scripture. For kings, Brahmins, men, and others, the consecration is performed as desired, with the mantra: "āṃ śrāṃ śrauṃ paśuṃ hūṃ phaṭ," using the king of weapons from the consecration. Īśvara then explained: The consecrated one must worship Shiva, Viṣṇu, the Sun, and others. With the sounds of conch, kettle-drum, and similar, he bathes the deities with the five products of the cow. He who worships the gods and their world uplifts his own family, and whatever sin has accumulated over a hundred thousand million years is burned away by anointing the gods with ghee. By bathing the gods with ghee and other substances, one becomes like a god. After anointing with sandalwood, offerings such as nāndī are made, and the gods are praised with hymns that require little effort. The gods grant knowledge of past and future, insight into mantras, intelligence, enjoyment, and liberation. By taking up subtle questions, auspicious and inauspicious results are determined by two means. With three, there is the living soul and the root element; with four, the intellect of Brahmins and others; with five at the beginning, the elements and principles, and the rest is recitation and related acts. At the end of a single, triple, or triple group, and at the end of a pair, inauspiciousness is found in the middle, middling in the middle positions, and among three, Indra is auspicious. Within the group of numbers, the span of life is determined by Yama, the year, the lunar day, and the pole star. With mantras for the Sun, Moon, Īśa, Durgā, Śrī, and Viṣṇu, one inscribes on birch bark. By the firmness of recitation, and a clear line resembling cow urine, starting from one, then three, up to the end of three and fourfold groups, auspiciousness is discerned. With Maruts, space, and Marut-borns, in sixty-four steps, likewise, from the fall or touch of dice, at the beginning of odd numbers, auspiciousness and the like are determined. Beginning from a single or triple group, and at the end with eight and three likewise, for banners and the like, the deficient are inauspicious, the uneven give auspiciousness. With ā, i, pa, lla, vi, and others, and the sixteen preceding vowel sounds, and those initial sounds and their vowels, the mantras of the three cities are formed. The seed syllable hrīṃ and those beginning with praṇava, ending with namas in worship, number twenty thousand mantras, plus one hundred and sixty more. The mantras āṃ and hrīṃ are for Sarasvatī and Caṇḍikā, and also for Gaurī and Durgā; āṃ and śrīṃ are for Śrī. Likewise, kṣauṃ and kauṃ are for Sūrya; āṃ and hauṃ are for Śiva; āṃ and gaṃ are for Gaṇeśa; and āṃ mantras are for Hari. With one hundred and fifty-one initial sounds, and sixteen vowels, all mantras are thus formed. For the Sun, Īśa, the Goddess, and Viṣṇu, by the movement of the letters, Indra, and others, there are three hundred and sixty for each circle in order. The teacher, having been consecrated, should recite, meditate, and initiate disciples, continuing the sacred tradition.