The teacher begins by guiding the disciple to contemplate the profound source from which all sense objects, senses, and the body arise—the kalās, starting with Śāṃtyatītā, manifesting as space and the other elements. Each kalā is recognized by its unique name and woven together, either individually or as seed-forms, in accordance with earlier instructions. The teacher then observes how these kalās pervade the tattvas, starting with impurity, and offers oblations to kindle their presence. With reverence, the teacher marks a thread upon the disciple’s body in a specific order, beginning with a gentle touch on the head. At the Śāṃtyatīta stage, the thread is inscribed while reciting the sacred mantra. The ritual proceeds through each stage—Nivṛtti and Śāṃtyatīta—culminating in three oblations and the worship of Śiva within the maṇḍala. Seating the disciple respectfully to the right of the deity, facing north, the teacher offers the remains of the oblation—the charu—on darbha grass within the maṇḍala. The disciple receives this offering with humility, partakes of it in Śiva’s presence, rinses his mouth twice, and recites the Śiva mantra. In another maṇḍala, the teacher presents pañcagavya, which the disciple drinks as much as he can, again rinsing his mouth and remembering Śiva. In a third maṇḍala, the disciple is seated as before and receives the prescribed tooth-cleanser. Using its soft tip, facing east or north, and maintaining silence, the disciple cleans his teeth. After rinsing and discarding the tooth-cleanser, he rinses his mouth again, remembers Śiva, and, as instructed, enters the Śiva maṇḍala with joined palms. If the discarded tooth-cleanser lies in the east, north, or west, the teacher offers the remainder to Śiva or another deity. If it falls in an inauspicious direction, the teacher offers numerous oblations with the root mantra to remove any fault. Then, embracing the disciple, the teacher recites the Śiva mantra into both ears and seats him once more to the right of the deity. At night, the disciple lies on a fresh, consecrated bed of darbha grass, head facing east, maintaining purity and meditating inwardly on Shiva. The teacher ties the sacred thread into the disciple’s tuft of hair, binds it with his own hair, and covers him with a new cloth and protective garments. Around the bed, three lines are drawn with ashes, sesame, and mustard seeds; protective mantras are recited, and offerings are made to the guardians of the directions. The disciple, fasting and lying nearby, performs the prescribed preparations. Upon awakening, he rises and reports the dream he has seen to the teacher. After completing bathing and related rites as instructed, the disciple approaches the Shiva maṇḍala with joined hands, meditating on Shiva. The teacher then reveals the maṇḍala, having performed all rites as before except the worship, up to the binding of the disciple’s eyes. The disciple, eyes covered, scatters flowers; wherever they fall, the teacher identifies the name associated with that spot. Discarded offerings are brought to the maṇḍala, and worship is performed for Lord Ishana, along with offerings into Shiva’s sacred fire. If the disciple’s dream was unfavorable, the teacher offers numerous oblations with the root mantra to dispel its ill effects. The thread in the disciple’s hair is allowed to hang down, and worship proceeds from the foundation through the stages of cessation. The teacher performs the worship of Vāgīśvarī to its conclusion, offering oblations and bowing to Vāgīśa, the pervasive cause of cessation. After worshipping the deity in the maṇḍala and offering three oblations, the teacher grants the disciple simultaneous attainment in all wombs. Rites such as striking and sprinkling are performed upon the thread-body, and the teacher reports at the twelfth segment. Taking the root with the prescribed gesture, the teacher mentally unites the disciple with all wombs. There are eight types of gods, five types of animals, and, with one type of birth, fourteen types of human wombs. The teacher establishes the disciple’s self in the form of Vāgīśvarī in all these, ensuring simultaneous entry according to proper method. For the accomplishment of conception, the deity is worshipped, oblations are offered, and the result is contemplated. For the accomplished one, rites are performed for birth, continuation, honesty, enjoyment, and supreme satisfaction. For expiation and the accomplishment of birth, lifespan, enjoyment, and rites, the teacher offers three oblations and prays to the deity. Having done so, he severs the three bonds of the disciple, removing all encircling constraints and regarding the disciple’s consciousness as pure and independent. After offering a full oblation into the fire, Brahma is worshipped, followed by three oblations and the imparting of Shiva’s command. The teacher explains that, by the Grandfather’s decree, the aspirant cannot attain the supreme Shaiva state without an obstacle, for Shiva’s command is weighty. Having instructed and worshipped the disciple, the teacher formally releases him, worships Mahadeva, and offers three oblations. The purified self of the disciple is drawn forth by cessation, established in the teacher and in the thread, and Vāgīśa is worshipped. After offering three oblations, bowing, and formally releasing, the teacher performs the joining and establishes it with skill and art, completing the sacred rite.