With deep reverence, the sacred initiation unfolds. The disciple, his eyes gently covered, scatters flowers before him. Wherever these blossoms land, the teacher carefully names the spot, invoking the divine presence associated with each place. The discarded offerings are then gathered and brought to the consecrated mandala, where the worship of Lord Ishana is performed, and offerings are made into Shiva’s sacred fire. Should the disciple be troubled by an inauspicious dream, the teacher, seeking to dispel its shadow, offers one hundred, fifty, or half as many oblations, each accompanied by the root mantra. The ritual continues as before: the thread tied in the disciple’s hair is allowed to hang loose, and from the foundational worship onward, each stage is observed in the proper order of cessation. The worship of Vagishvari, the goddess of speech, is performed to its completion, each step preceded by offerings. Bowing to Vagisha, the pervasive cause of cessation, the teacher proceeds. The deity within the mandala is worshipped, and three oblations are offered, granting the attainment of the “child” simultaneously in all wombs. For the disciple, rites such as striking, sprinkling, and others are performed upon the thread-body. The teacher then takes up the thread and announces the progress at the twelfth segment. Taking the root mantra with the prescribed gesture, the teacher mentally unites the disciple with all wombs at once. There are eight types of gods, five kinds of animals, and, with one type of birth, fourteen varieties of human wombs. Into all these, the teacher, following the proper method, establishes the disciple’s self in the form of Vagishvari, enabling simultaneous entry. To accomplish conception, the deity is worshipped, oblations are offered as prescribed, and the teacher contemplates the successful result. For the accomplished one, rites for birth, continuation, honesty, attainment of enjoyment, and supreme satisfaction are performed. For expiation and the fulfillment of birth, lifespan, enjoyment, and rites, the eminent teacher offers three oblations and prays to the deity. Having completed these acts, the teacher severs the disciple’s three bonds. With utmost discernment, he removes the surrounding bonds, beholding the disciple’s consciousness as pure and self-luminous. A full oblation is offered into the fire, followed by worship of Brahma; then, with three more oblations, Shiva’s command is imparted to the disciple. Yet, O Grandfather, you are reminded: the aspirant should not attain the supreme Shaiva state without an obstacle, for this Shaiva command is weighty and profound. After instructing and worshipping the disciple in this way, the teacher formally releases him and, having worshipped Mahadeva, offers three more oblations. Drawing forth the purified self of the disciple by cessation, the teacher establishes it within himself and in the thread, then worships Vāgīśa. Three oblations are offered, and with bows and formal release, the teacher, having ceased, performs the joining and establishes it with the proper art. During the joining, simultaneous worship is performed, three oblations are offered, and the teacher contemplates the disciple’s self entering the establishment. Invoking the establishment and performing all prescribed rites, the teacher contemplates its pervasion, recognizing the all-pervasive aspect of Vāgīśānī as well. The establishment is made to resemble a full lunar disk, and, as before, the teacher enters the command of Shiva, the Supreme Self, for Vishnu. After dismissing Vishnu and, through knowledge, contemplating the establishment as previously, the teacher continues. He contemplates its pervasion and Vāgīśā in proper order, and at the end of the full offering in the blazing fire, he performs the remaining rites as before. Nīlarudra is presented, worshipped, and honored with other rites; the ritual is carried out, and Shiva’s command is imparted as previously described. After dismissing that austerity and performing acts for its pacification, the teacher establishes the art of knowledge and observes its pervasion. He contemplates the pervasive aspect of his own self and of Vāgīśī as before, radiating in all ten directions with the brilliance of a young sun. The remaining rites are performed as before: the great Lord is invoked and worshipped, oblations are offered, and Shiva’s command is imparted mentally. Having thus dismissed Maheshvara and established the other art, the teacher leads the art beyond tranquility and observes its pervasion. In the same way, he contemplates the all-pervading nature of his own self and of Vāgīśā, appearing like the vast expanse of the sky, full and complete as before. The remaining rites are performed, and Sadāśiva is worshipped. To him, the command of Śambhu, who acts without limit, is imparted. There, as before, Shiva is worshipped upon the head, respect is paid to Vāgīśa, and both are then dismissed. Sprinkling the disciple’s head with Shiva as before, the teacher contemplates the dissolution into the principle of Śakti, which is beyond peace. He meditates on the supreme Śakti, pervading all six paths, transcendent and beyond, shining like countless suns—the very power of Śiva. The disciple is then brought forward, pure and clear as crystal. The teacher washes the scissors in the prescribed manner of the Śivaśāstra, cuts the tuft of hair along with the thread, and, placing it upon cow dung, offers it into Shiva’s fire. With the root mantra ending in “vauṣaṭ,” the scissors are again washed, and the teacher restores the disciple’s consciousness into his body by hand. After bathing, performing the proper rites, and ensuring auspiciousness, the boy enters, practices within the maṇḍala, and prostrates himself like a staff. To purify any ritual deficiencies, worship is performed with care, and three oblations are offered with the mantra recited by the officiant, completing the sacred rite.