In the sacred tradition, the Vedic vow is upheld with great reverence, accompanied by the chanting of the Vāmadeva hymn, the Jyeṣṭhasāman, and the Rathantara. The Atharvaśirasa and the Kumbhasūkta from the Atharva Veda are also invoked. The teacher, acting with utmost care, sprinkles the altar with the protective weapon-mantra, sanctifying the space. He then brings forth Jātavedas, the sacred fire, and places it at the forefront of the altar. With all the mantras, the teacher transforms the fire into a vessel of nectar, purifying it by the Vaiṣṇava method of yoga, and thus casts forth the supreme radiance. Whether using a common mantra or one prescribed by his own lineage, he worships Brahmā, Viṣṇu, Hara, and Īśāna with the appropriate common mantra. Even those who do not possess a mantra are purified when touched with darbha grass and water, for when the fire is encircled by spread-out darbha grass, it becomes manifest and present. Some teachers wish to perform this immediately after the rites of birth and similar ceremonies. After examining the arrangements, the teacher consecrates the clarified butter with sacred mantras. He then offers five sets of five oblations with ghee, chanting mantras from his own scripture and invoking the praṇava, the sacred syllable Om, as he makes the offerings. In this way, the fire that is thus produced becomes the source of success in all rites. To Indra and other deities, he offers a hundred oblations each, using their own mantras. The officiant then places his own oblation among the ghee offerings in the designated vessel. With single-minded focus, he completes the full offering, dedicating it for the benefit of all beings, for the gods, and for the nāgas, according to the prescribed rite. In these rituals, ghee serves as both the assistant and the principal offering, depending on the vessel in which it is placed. The Jyeṣṭha-sāman and Bhāruṇḍa are then led towards the western direction. After offering a thousand oblations to each deity, the teacher establishes their presence upon the head, offering oblations at the places of the head and entering them in the proper order. Alternatively, he may use mantras prescribed in his own scriptures, or the revered Gāyatrī mantra. Having thus completed the rite of oblation, the teacher places the mantras upon the body: “Agni, come!” upon both shanks; “May the gods grant us well-being” upon the knees; “Long life to you” upon the heart; “Splendor to you” upon the throat; and “Become the head” upon the head itself. After placing these mantras, he performs the homa, the fire offering. With the auspicious words “Veda” and “Auspicious day,” he circumambulates the temples. He honors the guardians of the directions, offering them gems, metals, and herbs. It is said that the teacher should neither install the deity in the womb nor abandon the womb. He brings a small quantity of sesame husk from the north and places the sixfold mantra of Savitṛ for the deity. After placing this sixfold mantra, he consecrates the deity with mantras for success and stability. The worship continues with offerings of lamps, incense, fragrant substances, and food. He presents a vessel, a pair of garments, an umbrella, and a divine ring. Afterwards, the sacrificer, with deep concentration, offers the fourth oblation. The teacher then steps outside to offer bali, the ritual food, to the guardians of the directions. At the conclusion of the sacrifice, the sacrificer gives a tawny cow and a fly-whisk to the teacher, along with a fan, village-cloth, and other accessories, as well as a well-adorned pavilion. Through the favor of the one who installs the deity, the sacrificer is freed, blessed by the completion of these sacred rites.