From the depths of the heart, subtle channels arise, branching out and becoming accessible to the sense organs. Among these channels, two of particular significance—one of the nature of fire, the other of soma—are situated at the tip of the nose. By the secret discipline of yoga, the practitioner, steadfast in recitation and meditation, gains mastery over the winds of the body and thus attains the very mark of the mantra. Through diligent purification of the elements and their subtle forms, and with the desire for realization, the yogin attains the power of aṇimā and other extraordinary abilities. Yet, remaining detached, the wise transcend even these powers. When the elements are suffused with divinity, one is liberated from the grasp of the senses and their distractions. Then Agni spoke: “I shall explain the protection for oneself and others, known as Mārjana. By this rite, one is freed from suffering and attains happiness.” Again, Agni instructed: “Hear now of the rite called Pavitrārohaṇa and the fruits of worshipping Hari for a full year. From the beginning of the month of Āṣāḍha to the end of Kārtika, the first day is set aside for offering the Pavitra. On this day, worship is performed with Śrī, Gaurī, Gaṇeśa, Sarasvatī, Guha, the Mothers of the Sun, Durgā, the Nāgas, the Ṛṣis, Hari, and Manmatha. From the second day onward, the worship is extended to Śiva and Brahmā, each deity honored in turn according to the devotee’s inclination. For whichever deity the devotee is devoted to, that day becomes their special Pavitra day. “In the rite of Pavitrārohaṇa, the procedures are similar, except for differences in mantras and other specifics. Gold, silver, copper, thread, cotton, and the like may be used. The thread should be spun by a Brāhmaṇa woman, or, if that is not possible, by one who is pure. Making the thread threefold, the Pavitra is fashioned. The best Pavitra consists of more than one hundred and eight threads, or half that number for a simpler form, as prescribed for proper performance. “Thus, O Lord, I perform the rite wherever the Pavitra is placed. May there be no obstacle. Grant victory and imperishability, O Lord. Having prayed in this manner, at the beginning of the ritual circle, the Pavitra is tied with the Gāyatrī mantra: ‘Om, we contemplate Nārāyaṇa, we meditate on Vāsudeva.’ May Viṣṇu inspire us, in accordance with the Lord of gods. The Pavitra is then placed on the images, extending from the knees to the navel and nose. “The garland should reach to the feet, or be a great forest garland of more than one thousand and eight, or, by rule, twice as long, measuring sixteen fingers in length. The center, the filament, the leaf, the mantra, and the end of the circle—all these comprise the Pavitra, which resembles a single-wheeled lotus, its circle measuring a finger’s width. On the altar, the measure is twenty-seven of one’s own fingers. There are also threads for teachers, ancestors, and mothers, as recorded in the sacred texts. “Within the Pavitra, there should be twelve knots, and likewise for the fragrant garland. At the beginning, two fingers’ length, and a double garland of one hundred and eight. Or, for the Sun, a garland of twenty-four or thirty-six. Those who desire the garland should use the ring finger, middle finger, and thumb, beginning with the slowest. The little finger and the next, or twelve knots, should be included in the Pavitra; for the Sun, the ritual pot, and the fire, this is the view of the Vaiṣṇavas. The measure of the seat should reach the end of the girdle, at the coil; as much as possible, the thread and knots are for the Vaiṣṇava attendant. Alternatively, seventeen threads, divided into three by another thread, are prescribed, adorned with rocanā, aguru, camphor, turmeric, saffron, and similar fragrant substances. “The devotee should adorn the Lord with sandal and other offerings, perform ritual bathing, twilight rites, and the like. On the eleventh day, worship of the Blessed Hari is performed in the sacrificial hall. Offerings are given to all the attendants on the altar; at the threshold, cloth is offered to the guardian of the field, and wealth at the door. Worship is extended to Dhātṛ, Dakṣa, Vidhātṛ, Gaṅgā, Yamunā, and to the conch, lotus, and treasures. In the center of the ritual space, negative influences are expelled. “Now, with sacred sounds, the subtle elements are withdrawn: ‘Om hrūm haḥ phaṭ hram, I withdraw the subtle element of scent, obeisance; Om hrūm haḥ phaṭ hrūm, I withdraw the subtle element of taste, obeisance; Om hrūm haḥ phaṭ hruṃ, I withdraw the subtle element of form, obeisance; Om hrūm haḥ phaṭ hrūm, I withdraw the subtle element of touch, obeisance; Om hrūm haḥ phaṭ hrūm, I withdraw the subtle element of sound, obeisance.’ With these five withdrawals, the earth-mandala is visualized: square, yellow, hard, marked with a thunderbolt, embodying the scent-element. One should meditate upon Indra as the presiding deity, situated at the center between the pair of feet. Then, having anointed with the pure taste-element, it is withdrawn. “Again, with sacred sounds, the subtle elements are withdrawn, and in the space between the knees and navel, a white, lotus-marked, half-moon shaped mandala is visualized, with Varuṇa as the deity. With four withdrawals, the pure taste-element is withdrawn, and with the form-elements, the form-element itself is dissolved. “Next, with three withdrawals, the fire-mandala is visualized: triangular, between the navel and throat, red, marked with a swastika. Meditating on Agni as the presiding deity, the pure touch-element is dissolved. With two withdrawals, a smoke-colored mandala, marked with a pure moon, is visualized, and through meditation and yoga, the touch and sound elements are withdrawn. “With one withdrawal, the ether, pure as crystal and situated at the tip of the nostrils, is dissolved. By drying and other means, the ritual space is purified in this sequence, and the body is meditated upon as dry, from the feet up to the crown of the head. With the syllables ‘yaṃ’ and ‘vaṃ’, the body is encircled by a garland of flames, and thus is led out through the aperture of Brahman. “Then, meditating on the bindu as nectar, the body is flooded with ashes, making it divine. Having performed nyāsa—ritual placement of mantras—on the hand and body, mental worship is conducted. In the lotus of the heart, with mental flowers and offerings, Viṣṇu is worshipped along with all his limbs. “With the root-mantra, the Lord of gods, the giver of enjoyment and liberation, is invoked: ‘Welcome, Lord of gods, O Keśava, be present here.’ The mental worship is offered, properly conceived. The Tortoise is visualized as the supporting power, then Ananta, and then the Earth herself. In the center, fire and the other elements are visualized, along with Dharma and others, and Indra as chief among the unrighteous. In the very middle, the lotus is seen, and with it, the principles called Māyā and Avidyā are recognized.” Thus, Agni revealed the sacred procedures, the subtle purifications, and the profound worship, guiding the devotee from the mastery of the body’s winds to the highest adoration of the Lord, all for the sake of liberation and unfailing happiness.