Thus, having first purified Brahma and the other deities for the sake of purifying Viṣṇu and the rest, all the prescribed rites are to be performed as before, including the careful counting of oblations and recitations. The ritualist should then take a blade of kuśa grass and, joining its tip with the tip of the liṅga, touch it, following the method now explained. With sacred utterances—“Oṃ hā ha o o o e o bhū bhū, homage to the form of vāhya; oṃ hā vā ā oṃ ā ṣā o bhū bhū vā, homage to the form of fire”—the ritual is performed, invoking the forms starting with the yajamāna. When employing the fivefold forms, the connection should be made with the heart and other centers. This may be done using the root mantra, one's own seed syllable, or the threefold essence, as is to be known. The stone lump placed upon the bulls should be either whole or unbroken, and securely bound. To maintain purity in both the divided and undivided portions, the homa offering should be performed a hundred times or more. If there is any defect of deficiency or excess, one should perform one hundred and eight offerings with the mantra of Śiva to remove such faults. Once the offerings are made, the act performed should be presented into the ear of Śiva, declaring, “This act, endowed with these elements, has been performed by me according to my capacity, O Lord.” With reverence, one should recite: “Om, obeisance to the Blessed Rudra; O Rudra, salutations to you. Whether this is complete or incomplete according to the rite, may it be accepted, filled by your own power.” Then, with the mantra “Om hrīṃ, O Śāṅkarī, fill it—svāhā,” the piṇḍikā is consecrated. Upon the liṅga, the knower should place the seat-form designated for kriyā. The Śakti, who is the very form of support, must be installed upon the brahmaśilā stone, binding it for seven nights, or five, or three, as is proper. It may also be for one night, or even immediately, as a form of consecration—for without proper consecration, even if worship is performed, it does not bear fruit. Each day, with one’s own mantras, a hundred oblations should be offered, along with the worship of Śiva’s pot and other vessels, and offerings made to the directions. Together with the guru and companions, one should reside at night with proper observance; this is known as ‘adivāsa’—dwelling as at the base of a tree, as tradition declares. Thereafter, the procedure for the sacred Gayā pilgrimage is set forth, followed by the rite of Śrāddha, which is to be performed with due attention. Agni himself proclaims that the entire wheel of time is established as a complete year. At the end of the fourteenth day of the dark fortnight, the sign of the crow is revealed; on festival days, the sign of the quadruped prevails. For victory and auspiciousness, the essence found in the Ocean of Victory in Battle is explained: the vowels a, i, u, e, o correspond in order to the tithis beginning with Nandā. When the sign of the crow appears at the end of the fourteenth day of the dark fortnight, and on festival days, the quadruped sign is present. By merely beholding Hanumat depicted on a cloth, enemies are destroyed. Various strengths are described, as well as the circle of fortifications and the service diagram, all of which are essential in ritual and battle. The knowledge of conquering the three worlds, which crushes all magical devices, is taught, as is the great Māri incantation, potent in destroying adversaries. The six rites are explained, encompassing all mantras. Methods for subjugation and similar acts are described, to be written in pairs of eight syllables. The Vasus are eight, the directions are ten, the Rasas are six, the Vedas are four, the planets are nine, the seasons are six, the sheep are twelve, and the moon is their lord. The mantras, herbs, and diagrams that grant all desired things are revealed. Various mantras are taught, each preceded by the sixfold placement. The triple section is explained, detailing the goddesses of Brahmā, Viṣṇu, and Maheśvarī. The worship of Tvaritā and related rites are set forth. Agni then describes the Manvantaras, beginning with the first Manu, Svāyambhuva. Puṣkara explains the rites of purification after death and after childbirth, and further teaches that, whether one is consecrated or not, heaven or liberation is attained at death. The sages who have spoken on dharma are enumerated: Manu, Viṣṇu, Yājñavalkya, Hārīta, Atri, Yama, Aṅgiras, Vasiṣṭha, Dakṣa, Saṃvarta, Śātātapa, Parāśara, Āpastamba, Uśanas, Vyāsa, Kātyāyana, Bṛhaspati, Gotama, Śaṅkha, and Likhita. The procedure for śrāddha, which bestows both enjoyment and liberation, is explained in detail. Agni teaches that one should meditate on the self, which dwells in the heart like a lamp. The duties of the classes and related topics are then set forth, followed by a description of great sins. Thus, the sacred narrative weaves together ritual, knowledge, and dharma, guiding the devotee toward purity, power, and ultimate liberation.