There were those among the twice-born—straightforward, gentle, pure, disciplined, steadfast in mind, and devoted to Shiva—whose conduct was marked by purity in speech, mind, and body. Such individuals, the scriptures declare, should be purified and instructed according to proper method before participating in rites dedicated to Shiva. For women, authority in Shiva’s rituals did not rest with them alone; it was granted only by their husband’s command, provided they were devoted to the Lord. If a woman was without a husband, permission was required from her son or others; for a maiden, her father’s command was necessary. For Shudras, ordinary mortals, and especially those considered fallen, authority was similarly granted by others. Those of mixed birth were not prescribed ritual purity; but if they held artificial status within Shiva—the supreme cause—they could purify themselves from sin by offering water for the feet and performing other acts. Among these, those of proper birth were considered fit among the twice-born. For them, ritual purity and other rites were to be performed according to the mother’s lineage. A maiden appointed by her father or others to Shiva’s dharma was to be given to a devotee, not to an adversary or someone outside the faith. If mistakenly given to an opponent, she should instruct her husband in righteousness; if unable to do so, she should abandon him and practice righteousness in her mind, just as a devoted wife remains faithful to her husband even after forsaking a great sage. Such a woman had already fulfilled her purpose, worshipping Śaṅkara through austerity, much like the Pāṇḍavas worshipped Nārāyaṇa through penance. She attained husbands through righteousness, not merely by appointment from elders; and the fault arising from lack of independence did not truly exist in her case. When appointed in the Dharma of Śiva, out of reverence for Shiva’s command, there was little need for elaborate discussion. Whoever takes refuge in Shiva—whoever he may be—if consecrated and dependent on the guru, the consecration remains unbroken, even through the guru’s sight, touch, or conversation. For whom wisdom arises, defeat does not exist; and consecration performed mentally, by the path of yoga, is secret and accessible only through the guru’s words. The consecration accompanied by ritual, preceded by preparations of altar and pavilion, was to be briefly described, for its full detail could not be given. On an auspicious day, in a pure place free from many faults, the teacher would first perform the consecration called ‘samaya.’ He would examine the ground according to proper procedure—by fragrance, color, taste, and so on—following the methods prescribed in the texts of artisans. There, he would construct a pavilion. After making the altar, he would arrange the fire pits in its center, in the eight directions and the intermediate points, and again in the northeast, all in proper order. The principal fire pit would be made, either centrally or in the western part, its beauty carefully arranged. Canopies and garlands of flags, of various kinds and many times over, would adorn the altar, and a circle with auspicious marks would be made in the middle. Powders of red, gold, and others suitable for invoking the Lord would be used; or, if impoverished, powders of vermilion, rice, and barley would suffice. The circle would be one or two hand-spans, white or red; for a lotus of one hand-span, the pericarp would be eight fingers, its filaments half that, and the rest eight petals and so forth. For a lotus of two hand-spans, these measures would be doubled. Once the lotus was adorned with beauty and embellishments, it would be arranged in the northeast, the circle on the altar one hand-span or half that. The altar would be spread with rice, pounded grain, sesame, flowers, and sacred grass, and the Śiva pot would be prepared there, endowed with proper marks. This pot could be made of gold, silver, copper, or clay, sprinkled with fragrance, flowers, and rice grains, adorned with shoots of sacred grass and dūrvā. A white thread would be tied around its neck, it would be clothed in two new garments, holding a pure water-filled vessel with offerings and a lid. A black antelope skin, a seat, a conch, or a disc could also be used, or, instead of all these, a lotus leaf, without the thread and other embellishments. Upon the northern petal of the lotus seat, the vessel for the king of rituals would be arranged, anointed in front with sandalwood water. Then, in the eastern part of the maṇḍala and at the mantra vessel as before, all rites would be properly performed, and the great worship of the Lord conducted. This could take place on the shore of the ocean, in a river, in a cowshed, on a mountain, in a temple, at home, or in any other delightful place. Having completed all previously described preparations, with or without a pavilion, the maṇḍala and altar for the fire would be made as before. Entering the worship hall with a joyful face, the teacher, endowed with all auspiciousness, would perform the prescribed daily rites. The great worship of Maheśa would be performed in the center of the maṇḍala, and again Śiva would be invoked and worshipped in the Śiva vessel. Meditating on the Lord, the protector of the sacrifice, facing west, worship would be offered with the vessel for the king of rituals at the Lord’s right. The mantra would be placed in the mantra vessel, and the one skilled in mantras, having performed all gestures, would carry out the mantra worship. Then the best of teachers would perform the homa in the Śiva fire, while the other twice-born offered oblations around the main fire-pit. For them, half the portion of the teacher’s oblation was prescribed; but the best teacher would offer into the main fire-pit. Others would recite the Veda, hymns, and auspicious words, and some, devoted to Śiva, would properly perform japa. Dance, song, instrumental music, and other auspicious acts, as well as proper worship of the assembly, would be performed according to rule, completing the sacred rites.