Some teachers, eager for auspicious beginnings, desire that this sacred rite be performed immediately after the birth-rite and related ceremonies. When the time comes, the teacher carefully examines the ritual implements and then consecrates the clarified butter, chanting the prescribed mantras. With great reverence, he offers five sets of five oblations, each with ghee, accompanied by mantras from his own tradition and the sacred praṇava. In this way, the fire that is kindled through these rites becomes the source of success for all future rituals. To Indra and the other deities, the teacher offers a hundred oblations each, using their individual mantras. He then places his own special oblation among the ghee offerings in the vessel, focusing his mind completely as he ensures the full offering is made. The offerings are made for the benefit of all beings—gods, nāgas, and others—according to the established procedure. Here, ghee serves as both assistant and principal, depending on which vessel it is placed in for each group. The Jyeṣṭha-sāman and Bhāruṇḍa chants are then led toward the west, as tradition prescribes. After this, the teacher offers a thousand oblations to each deity, symbolically establishing them upon the head. He makes offerings at the designated places on the head, entering each in the correct order. Alternatively, O twice-born ones, the mantras may be chosen from one’s own scriptures or the venerable Gāyatrī. Having thus completed the rite of oblation, the teacher places mantras on the body: “Agni, come!” on both shanks; “May the gods grant us well-being” upon the knees; “Long life to you” on the heart; “Splendor to you” on the throat; and “Become the head” upon the crown. Once these have been placed, he performs the homa, the sacred fire offering. With the words “Veda” and “Auspicious day,” the teacher circumambulates the temples, honoring the guardians of the directions, and offering gems, metals, and herbs in their honor. He must neither install the deity in the womb nor neglect that sacred space. From the north, he brings a small quantity of sesame husk. For the deity, the teacher places the sixfold mantra of Savitṛ, and after this, he consecrates the image with mantras for success and stability. The worship continues with lamps, incense, fragrant substances, and offerings of food. He presents a vessel, a pair of garments, an umbrella, and a divine ring as well. After these offerings, the sacrificer, with focused mind, presents the fourth oblation. The teacher, having stepped outside, offers the bali 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 necessary items, including a well-adorned pavilion. By the installer’s favor, the sacrificer is released from obligations. At this sacred juncture, Hari—the eternal creator from the very beginning—is to be honored by Svayambhu and all others. The Brahmin’s duties are worship, officiating at sacrifices, giving, and accepting gifts. For Kshatriyas and Vaishyas, giving, study, and sacrifice are their sacred responsibilities. Shudras fulfill dharma through service to the twice-born. For all, there are duties: begging, service, study under a teacher, and self-study. Life’s path is divided twofold and fourfold, according to the stage and station. One who has properly studied the Vedas should then enter the householder stage, maintaining sacred fires, serving guests, performing sacrifices, giving, and worshipping the gods. There are two kinds of householders: those who live with detachment and those who remain active in worldly affairs. When the three debts have been cleared, one may abandon wife, wealth, and worldly ties, moving onward on the path of liberation.