With deep reverence, the ritual began by invoking the sacred mantra “imam me gaṅge,” performing a cooling rite for the two eyes. The priest gathered holy trees—bilva, udumbara, ashvattha, banyan, and palasha—each chosen for their spiritual significance. Next, the ceremonial bath was prepared with the five products of the cow, accompanied by sahadevi and other auspicious herbs. Kumari, guduchi, simhi, and vyaghri were also included, their purifying qualities woven into the rite. With the mantra “yāḥ phalinī,” the fruit-bathing ritual was prescribed, and the fruits were carefully placed in pots, beginning from the north and proceeding in order. The four oceans were symbolically placed in the four directions, and the priest recited, “Increase, O Dadhikrāvan, O herbs,” invoking abundance and vitality. He bathed the image once more using four vessels named after the oceans, and for the consecration, filled the pots with various sacred waters. With the mantra “Oṣadhi,” he sanctified each pot, ensuring their purity. After anointing the image with ocean waters, the priest offered arghya again, honoring the divine presence. Garments, procured according to one’s own scriptures, were presented with the words, “You are youthful.” With the mantra “For Śambhu,” these garments were arranged upon the bed, and standing in the supreme principle, the placement of mantras was performed. The image, now covered with cloth, was naturally worshipped, and then wrapped with a pair of garments together with the praṇava, Om. Near the altar, the priest established the sacred fire, reciting the Śrīsūkta, the Pāvamānya, the Vāsadāmya, and the Asavajin hymns. The Rudra, Puruṣasūkta, and Śukriya hymns were chanted, along with verses and chapters. The Vedic vow, Vāmadeva, Jyeṣṭhasāman, and Rathantara were also invoked. The Atharvaśirasa and the Kumbhasūkta of the Atharva Veda found their place in the ceremony. The teacher sprinkled the altar with the weapon-mantra, sanctifying the space. Jātavedas, the sacred fire, was brought forth and placed at the front. Then, the teacher, working with all the mantras, made the fire like nectar, and through the Vaiṣṇava method of yoga, cast forth the supreme radiance. Whether with a common mantra or one prescribed by tradition, Brahmā, Viṣṇu, Hara, and Īśāna were worshipped with the common mantra. Even those without a mantra were purified by the touch of darbha grass and water. When the fire was surrounded by spread-out darbha grass, it became manifest, and some teachers preferred this immediately after the birth-rite and similar ceremonies. The teacher then examined the fire and consecrated clarified butter with mantras. Five sets of five oblations were offered with ghee, each accompanied by mantras from his own scripture and with the praṇava, Om. The fire produced in this way was believed to grant success in all rites. To Indra and other deities, a hundred oblations each were offered with their respective mantras. The officiant placed his own oblation among the ghee offerings in the vessel, focusing his mind single-mindedly to ensure the fullness of the offering. The ritual was performed for all beings, gods, and nāgas, following the prescribed rite. Ghee served as the assistant for both, and became the principal when placed in their respective vessels, completing the sacred ceremony with devotion and precision.