She attained her husbands through the path of righteousness, not by being assigned or chosen by family elders. Thus, the so-called fault that comes from a lack of independence does not truly apply in this case. Her union was established by the Dharma of Śiva, out of deep reverence for Śiva’s command. What more need be said? Whoever takes refuge in Śiva—no matter who they are—finds their path sanctified. When one is consecrated, depending upon the guidance of the guru, that consecration is never broken. Even the mere sight, touch, or words of the guru are sufficient to bestow this blessing. For those in whom wisdom arises, there is no defeat. The consecration performed mentally, through the path of yoga, is most secret, accessible only through the guru’s teachings, and is not openly discussed here. The consecration accompanied by ritual, with altars and pavilions, will now be briefly described, for its full detail is too vast to be given. On an auspicious day, in a pure place free from faults, the teacher should begin by performing the consecration known as ‘samaya.’ First, the ground is examined, using fragrance, color, taste, and other qualities, following the methods set out by the artisans’ texts. There, a beautiful pavilion is constructed. Within this space, the altar is made, and fire pits are arranged at its center, in all eight directions, the intermediate directions, and again in the northeast, each in proper order. The main fire pit, principal among them, is fashioned—either centrally or in the western part—and its beauty is carefully adorned. Canopies and garlands of flags of various kinds are hung, and in the middle of the altar, a circle is drawn, marked with auspicious symbols. This circle is created with powders of red, gold, and other colors suitable for invoking the Lord; or, if means are scarce, with vermilion, rice, and barley. The circle may be one or two hand-spans wide, white or red in color. If it is a lotus of one hand-span, its pericarp measures eight fingers; its filaments are half that, and it is completed with eight petals and so on. For a lotus of two hand-spans, all measurements are doubled. Once beautifully adorned, the circle is arranged in the northeast, either one hand-span or half that in size. The altar is then spread with rice, pounded grain, sesame, flowers, and sacred grass. Here, the Śiva pot is prepared, marked with the proper signs. This vessel may be of gold, silver, copper, or clay, sprinkled with fragrant substances, decorated with flowers and rice grains, and adorned with shoots of sacred grass and dūrvā. Around its neck is tied a white thread, and it is clothed in two new garments. The vessel is filled with pure water, offerings, and covered with a lid. A black antelope skin, a seat, a conch, or a disc may also be used, or in their absence, a lotus leaf—though without the thread and other adornments. On the northern petal of that lotus seat, the vessel for the king of rituals is placed, anointed in front with sandalwood water. Next, in the eastern part of the maṇḍala and at the mantra vessel, as before, all rites are performed properly, and the great worship of the Lord is conducted. This can be done on the shore of the ocean, by a river, in a cowshed, on a mountain, in a temple, at home, or in any other delightful place. All previously described preparations are made, with or without a pavilion, and the maṇḍala and altar for the fire are arranged as before. The teacher, entering the worship hall with a joyful heart and all auspiciousness, performs the prescribed daily rites. In the center of the maṇḍala, the great worship of Maheśa is carried out, and again Śiva is invoked and worshipped in the Śiva vessel. Meditating on the Lord, protector of the sacrifice, and facing west, the worship is offered with the vessel for the king of rituals placed to the right of the Lord. The mantra is placed in the mantra vessel, and the one skilled in mantras, having performed all the necessary gestures, conducts the mantra worship. Then, the best of teachers performs the homa in the Śiva fire, while the other twice-born participants offer oblations around the main fire-pit. For them, half the portion of the teacher’s oblation is prescribed, but the best teacher alone offers into the principal fire-pit. Others recite the Veda, hymns, and auspicious words, while some, devoted to Śiva, perform japa as is proper. Dance, song, instrumental music, and other auspicious acts, as well as the proper worship of the assembled congregation, are all performed according to rule. After the auspicious day is declared and Śaṅkara is worshipped once more, the teacher prays to the god for blessings upon the disciples, saying, “Be gracious, Lord of gods, enter my body; O Lord of the universe, ocean of compassion, release him with your mercy.” With permission received, the teacher brings the disciple, who has been fasting or has eaten only sacrificial food. Whether the disciple eats once a day, has practiced restraint, bathed and performed morning duties, recited the praṇava, meditated on the Lord, and completed all auspicious rites, he is now ready. The disciple is seated, facing north, on a seat of darbha grass at the front of the western or southern entrance of the maṇḍala. The teacher, standing upright and facing east, with hands joined in reverence, sprinkles consecrated water on the disciple’s head using the astra gesture. Striking with a flower offering, the teacher binds the disciple’s eyes with half of a new, consecrated cloth. Then the teacher leads the disciple into the maṇḍala through the entrance. The disciple, thus guided, circumambulates Śambhu three times. Afterwards, he offers a handful of flowers mixed with gold to the Lord, and, facing east or north, prostrates himself full-length on the ground. Finally, the teacher sprinkles the disciple’s head with the root mantra and the astra gesture as before, strikes, and then removes the binding from the disciple’s eyes, completing the sacred rite of consecration.