Having completed the earlier steps, the teacher begins the sacred fire-offering using the fires of Śiva, just as before. He takes the half of the pāyasa—the sweet rice preparation—that had previously been set aside specifically for the oblation. After offering this to the fire, the remainder of the pāyasa is prepared for the disciple to eat. With the proper mantras, the teacher completes the tarpaṇa, the ritual offering for satisfaction, performing the rite as it was done previously. When the full oblation has been offered, the teacher proceeds to the kindling of the sacred fire. He invokes Oṃkāra, then Huṃkāra, followed by the root mantra, ending with the syllable Phaṭ. In the process of kindling, he concludes with Svāhā, reciting the mantras for each limb in order. For each limb, three oblations are made during this rite. As he chants the mantras, he meditates upon each deity as a radiant form, visualizing the triple manifestation and the threefold act, performed by a twice-born maiden, shining in white. The sacred thread, having been consecrated with another thread, is tied at the tip of the disciple’s hair tuft, extending all the way to the big toe as the disciple stands upright. The thread is then lengthened and connected to the suṣumṇā, the central spiritual channel within. With the Śāṃtī mudrā and the root mantra, the teacher offers three oblations, invoking the presence of the goddess. He strikes the disciple’s heart with a flower offering, as was done before. Taking up the awakened consciousness and placing it at the dvādaśānta—the twelfth finger’s breadth above the head—the teacher joins the thread with the spiritual thread and protects it with the weapon of spiritual armor. He covers the sacred thread and contemplates the disciple’s body as bound by the triple root noose, marked by the relationship of enjoyer and enjoyed. He recognizes this as the source of the senses, sense objects, and the body itself, and contemplates the kalās—spiritual energies—beginning with Śāṃtyatītā, manifesting as space and the other elements. Each kalā is joined to the thread by its own name and worshipped with salutations. Alternatively, they may be worshipped in their seed-forms, as previously described. Starting with impurity and the tattvas, the teacher observes how the kalās pervade all things. He offers oblations for each, beginning with impurity, and kindles the kalās in the fire. Striking the disciple gently on the head, he marks the thread on the disciple’s body in the proper order. At the stage of Śāṃtyatīta, he inscribes the thread while reciting the mantra. He continues this process through the stages up to the end of Nivṛtti and Śāṃtyatīta, offering three oblations at each, and finally worships Śiva within the sacred maṇḍala. Seating the disciple to the right of the deity, facing north, the teacher gives the remains of the oblation—the charu—within the maṇḍala, using darbha grass. The disciple, receiving the offering with respect and with Śiva as witness, eats it, rinses his mouth twice, and recites the Śiva mantra. In another maṇḍala, the teacher offers pañcagavya—the five sacred substances—following the same manner. The disciple drinks it according to his capacity, rinses his mouth twice, and remembers Śiva. In a third maṇḍala, seating the disciple as before, the teacher gives him the tooth-cleanser, as prescribed by scripture. With its tip soft, facing east or north, silent and seated, the disciple cleans his teeth. After rinsing and discarding the tooth-cleanser, and rinsing his mouth again, the disciple remembers Śiva. As instructed by the teacher, he enters the Śiva maṇḍala with joined palms. If the discarded tooth-cleanser is seen by the teacher to lie in the east, north, or west, the teacher offers the remainder to Śiva or another deity. If it falls in an inauspicious direction, to remove that fault, the teacher offers one hundred, fifty, or half that number of oblations with the root mantra. Then, embracing the disciple, the teacher recites the Śiva mantra into both his ears, and seats the disciple to the right of the deity. On a bed of darbha grass, clean and unused, properly prepared and consecrated, the disciple lies down at night with his head to the east, maintaining purity and meditating inwardly on Shiva. The teacher ties the sacred thread into the disciple’s hair tuft, binding it with his own hair, and covers him with a new, unworn cloth and protective garments. Around the bed, three protective lines are drawn using ashes, sesame, and mustard seeds. After reciting protective mantras, offerings are made outside these lines to the guardians of the directions. The disciple, lying nearby and fasting, having performed the prescribed preparation, upon awakening, rises and reports to the teacher the dream he has seen. Having bathed and completed all related rites as instructed, the disciple approaches the side of the Shiva maṇḍala with joined hands, meditating upon Shiva. Next, the teacher performs all the steps as on the previous day, up to the binding of the eyes, but omitting the worship. Then he reveals the maṇḍala to the disciple. With his eyes bound, the disciple scatters flowers. Wherever the flowers fall, the teacher indicates the name associated with that spot. Afterwards, as before, the discarded offerings are brought to the maṇḍala, and the Lord Ishana is worshipped, with offerings also made into the sacred fire of Shiva. If the disciple has seen a bad dream, the teacher offers one hundred, fifty, or half that number of oblations with the root mantra to remove the ill effects. Then, as before, the thread tied in the disciple’s hair is allowed to hang down, and from the worship of the foundation onward, the ritual proceeds through the stages of cessation. The worship of Vagīśvarī is performed up to its conclusion, each stage preceded by oblations. Then, bowing to Vagīśa, the pervasive cause of cessation, the ritual continues. The deity in the maṇḍala is worshipped, and three oblations are offered, granting the disciple the attainment of the child in all wombs at once. For the disciple, the teacher then performs rites such as striking, sprinkling, and others upon the thread-body. The teacher, taking up his own self, reports at the twelfth segment. Afterwards, taking the root with the prescribed gesture, the teacher mentally unites the disciple simultaneously with all wombs. There are eight types of gods, five types of animals, one type of birth, and fourteen types of human wombs. In all these, for simultaneous entry, the teacher, following the proper method, establishes the disciple’s self in the form of Vagīśvarī.