In the sacred ritual, the Jyeṣṭha-sāman and Bhāruṇḍa are to be led toward the western direction, as prescribed. Then, with reverence, a thousand oblations are offered to each deity, and they are established upon the head of the image or recipient. At each place upon the head, oblations are made, and the deities are invoked there in due order. Alternatively, O twice-born ones, the performer may follow the mantras and procedures prescribed in his own scriptures, or simply use the venerable Gāyatrī. Once the rite of offering is thus accomplished, the teacher proceeds to place the mantras upon the body. He invokes Agni upon both shanks, saying, “Agni, come!” and upon the knees, he places the mantra, “May the gods grant us well-being.” The heart receives the blessing, “Long life to you,” and the throat, “Splendor to you.” Upon the head, he places the mantra, “Become the head.” Having thus established the mantras, he performs the sacred homa fire-offering. With the utterance of “Veda” and “Auspicious day,” he circumambulates the temples, honoring the guardians of the directions with gems, metals, and sacred herbs. It is instructed that the deity should not be installed in the womb, nor should the womb be abandoned. From the north, a small quantity of sesame husk is brought to be used in the rite. The teacher then places the sixfold mantra of Savitṛ for the deity. After these mantras are set, he consecrates further with mantras for success and stability. The newly established deity is worshipped with lamps, incense, fragrant substances, and offerings of food. Gifts are presented—a vessel, a pair of garments, an umbrella, and a divine ring. Afterwards, the sacrificer, with focused mind, offers the fourth oblation. The teacher, going outside, offers the bali to the guardians of the directions. At the conclusion of the sacrifice, a tawny cow and a fly-whisk are to be given to the teacher as gifts of gratitude. Also offered are a fan, village-cloth, and other appropriate accessories, along with a well-adorned pavilion. By the favor of the installer, the sacrificer is thus freed. In all these rites, Hari—the Supreme Lord, creator from the very beginning—is to be honored by Svayambhu and all others. For a Brahmin, the duties are worship, officiating at sacrifices, giving, and accepting gifts. For Kshatriyas and Vaishyas, their dharma is giving, study, and sacrifice. For Shudras, service to the twice-born is the prescribed path. Across all stages of life, there is a twofold and fourfold division of duties. Having properly studied the Vedas, one should enter the householder stage, maintaining sacred fires, serving guests, performing sacrifices, giving gifts, and worshipping the gods. The householder is of two kinds: one who is detached, and one who is active. When the three debts have been discharged, the householder may, abandoning wife, wealth, and possessions, enter the forest. There, living on roots and fruits, he continues self-study and practices austerity. He who performs severe austerity in the forest, worships the gods, and offers oblations, gradually becomes emaciated by his penance and devoted to meditation. Ever engaged in the practice of yoga, aspiring to ascend higher, and having mastered the senses, he finds delight only in the Self and is always content—a great sage indeed. His life is marked by begging, learning, silence, austerity, and above all, meditation. Among such seekers, some renounce knowledge, while others renounce the Vedas themselves. The yogi is known to be of three kinds: material, Kshatriya, and another. The first contemplation is for liberation from previous existence; but for those living now, contemplation is more difficult. Ultimately, liberation arises from righteousness, while desire is born of wealth.