With the dawn of the sacred day, the disciple, following the prescribed order, begins his morning by rinsing his mouth and discarding the tooth-cleanser. He remembers Śiva with devotion, and, as taught by his guru, enters the sanctified Śiva maṇḍala with palms joined in reverence. If the teacher notices that the discarded tooth-cleanser lies in the east, north, or west, he directs the disciple to offer the remainder to Śiva or another deity. Should the cleanser fall in an inauspicious direction, the teacher, wishing to remove any fault, performs a series of oblations—one hundred, fifty, or half that number—accompanied by the root mantra. After these rites, the teacher embraces the disciple and softly recites the Śiva mantra into both his ears, seating him respectfully to the right of the deity. At night, a clean, unused bed of darbha grass is prepared and consecrated. The disciple lies upon it with his head to the east, maintaining purity in body and mind, and meditates inwardly on Śiva. The teacher then ties a sacred thread into the disciple’s hair tuft, binding it with the disciple’s 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. Protective mantras are recited, and offerings are made beyond these lines to the guardians of the directions. The disciple, having fasted and performed the necessary preparations, lies nearby. Upon awakening, he rises and reports to the teacher the dream he has seen during the night. The next morning, after completing his bath and related rites as instructed by the teacher, the disciple approaches the Śiva maṇḍala once again, hands joined and mind focused on Śiva. All rituals are performed as before, up to the binding of the eyes, but this time the teacher reveals the mandala. With his eyes covered, the disciple scatters flowers onto the mandala, and wherever they fall, the teacher identifies the name associated with each spot. The previously discarded offerings are brought to the mandala, and worship is performed for Lord Īśāna, with offerings also made into Śiva’s sacred fire. If the disciple has seen an inauspicious dream, the teacher removes its ill effects by offering one hundred, fifty, or half that number of oblations with the root mantra. As before, the thread tied in the disciple’s hair is allowed to hang down, and the ritual proceeds from the worship of the foundation through the successive stages of cessation. Worship is offered to Vāgīśvarī, accompanied by the prescribed oblations, and after bowing to Vāgīśa, the pervasive cause of cessation, the ritual continues. The deity in the mandala is worshipped, and three oblations are offered to grant the attainment of the child in all wombs simultaneously. For the disciple, rites of striking, sprinkling, and other prescribed acts are performed upon the thread-body. The teacher then takes up the thread and reports at the twelfth segment. Next, the teacher, using the prescribed gesture, mentally unites the disciple with all wombs, drawing upon the root mantra. There are eight types of gods, five types of animals, and, with one type of birth, fourteen types of human wombs. Into all these, the teacher establishes the disciple’s self in the form of Vāgīśvarī, following the proper method for simultaneous entry. To accomplish conception, the deity is worshipped, oblations offered, and the accomplished result contemplated. For the accomplished one, rites are performed for birth, continuity, honesty, enjoyment, and supreme satisfaction. For expiation and the fulfillment of birth, lifespan, enjoyment, and related rites, the eminent teacher offers three oblations and prays to the deity. Having completed these acts, the teacher severs the three bonds of the disciple, removing all that binds and surrounds, so that the disciple’s consciousness shines pure and self-luminous. After the full oblation is offered into the fire, Brahma is worshipped; three more oblations are made, and the teacher imparts Śiva’s command to the disciple. Yet, O Grandfather, you are told that the aspirant should not attain the supreme Śaiva state; an obstacle must be set, for the command of Śiva is of great weight. After instructing and worshipping the disciple, the teacher formally releases him and, after worshipping Mahādeva, offers three oblations. Drawing forth the disciple’s purified self by cessation, as before, the teacher establishes it in himself and in the thread, and then worships Vāgīśa. Three oblations are offered, and after bowing and formally releasing, the teacher, having brought the rite to cessation, performs the mystical joining and establishes it with skill. During the joining, simultaneous worship is performed and three oblations offered, as the teacher contemplates the entry of the disciple’s self into the established seat. The establishment is invoked, all prescribed rites are enacted, and the teacher contemplates the pervasion of the disciple’s self, as well as the pervasive aspect of Vāgīśānī. He visualizes this state as a full lunar disk, and, as before, enters the command of Śiva—the Supreme Self—for Viṣṇu. After dismissing Viṣṇu and, by knowledge, contemplating the establishment as previously, the teacher continues, contemplating its pervasion and Vāgīśā in proper order. At the end of the full offering in the blazing fire, the remainder is performed as before. Nīlarudra is then presented and worshipped with the appropriate rites, and the ritual is carried out, imparting Śiva’s command according to the established path. Once that austerity is dismissed and peace is restored, the teacher establishes the art of knowledge and observes its pervasion. He contemplates the pervasive aspect of his own self and Vāgīśī, shining in the ten directions with the brilliance of a young sun. The remainder is performed as before, and the great Lord is invoked and worshipped. After offering oblations, the teacher imparts Śiva’s command mentally. Finally, Maheshvara is dismissed, and this other art is established. The teacher leads the art beyond tranquility, observing its pervasion, thus bringing the sacred rite to fulfillment.