In this sacred rite, the teacher begins by contemplating the all-pervading essence of his own self and of Vāgīśā, perceiving them as vast and boundless as the sky itself—full, complete, and unchanging. With this awareness, he proceeds to complete the remaining rituals and devoutly worships Sadāśiva, invoking the limitless command of Śambhu. As before, the teacher worships Śiva at the crown of the head and offers reverent obeisance to Vāgīśa, then respectfully dismisses both deities from their invoked presence. He then sprinkles the disciple’s head with the sanctity of Śiva, just as before, and meditates upon the dissolution of the self into the transcendent principle of Śakti, which lies beyond even the highest peace. At this moment, he contemplates the supreme Śakti, whose radiance pervades all six paths, surpassing all limits, and shines brilliantly like countless suns—the very power of Śiva. The disciple, now purified and clear as crystal, is brought forward. The teacher carefully washes the ritual scissors according to the precepts of the Śivaśāstra. With solemn care, the teacher cuts the disciple’s tuft of hair along with the sacred thread, places them on cow dung, and offers them into the consecrated Śiva fire. Using the root mantra ending in ‘vauṣaṭ’, he again washes the scissors and gently restores the disciple’s consciousness to his body by touch. After bathing and completing the prescribed rites to ensure auspiciousness, the boy enters the ritual space, practices within the maṇḍala, and prostrates himself in full surrender. The teacher then performs the necessary worship to cleanse any ritual deficiencies, offering three oblations with the officiant’s mantra. Through whispered recitation, he offers three more oblations, and, for the purification of any mantra deficiencies, he worships the Lord of gods again. With silent, mental recitation, he offers three further oblations. There, within the maṇḍala, he worships Śambhu together with Ambā, offers three more oblations, and then, with palms joined in prayer, addresses the deity: “O Lord, by your grace, the purification of his six paths has been accomplished; therefore, lead him to your supreme, imperishable abode.” Having thus informed the deity, the teacher performs the sealing of the channels as previously described, and purifies the elements within the disciple. He meditates on the unity and all-pervading nature of the stable and unstable, of cold and heat, during this rite of element purification. Cutting through the knots of the elements and relinquishing them along with their presiding lords, the one who chants in union with the supreme Śiva purifies the elements fully. The body is then purified, symbolically burned, and suffused with drops of nectar. Upon this foundation, the teacher establishes a new body for the disciple—one composed of the purified paths. At the outset, he places upon the child’s head, at the Śānti point, the transcendent, all-pervading Śāntyatītā energy of the disciple’s own path. He then installs knowledge within the disciple, beginning from the throat and moving downward in proper order, placing it at the knees, and again below, contemplating the process of withdrawal accordingly. Using his own seed-syllables and the thread-mantra, he installs the essence of Shiva with appropriate gestures, realizes the deity in the lotus of the disciple’s heart, invokes, and worships him there. Having invoked the constant presence and identity with Shiva within the disciple, the teacher bestows upon this child—now radiant with Shiva’s own light—the divine qualities. He offers three oblations, saying “May the perfections beginning with aṇimā be pleased,” and again imparts these qualities. He bestows omniscience, contentment, knowledge without beginning or end, unimpeded power, independence, infinity, and indeed the very power itself. With the deity’s permission, the teacher anoints the disciple with the principal and other ritual vessels, meditating in his heart on the Lord of Devas in the prescribed order. Then, seating the disciple and worshipping Shiva as before, and having received Shiva’s consent, he instructs the disciple in the sacred knowledge of Shaivism. At this time, he imparts the mantra, preceded by Om and ending with ‘namah’, united with Shiva and Shakti, as well as the appropriate Shakti-vidya. He explains the seer, the meter, the deity, the states of Shiva and Shakti, the ritual offerings, and the seats of Śambhu. Once more, he worships the Lord of Devas and informs Shiva, “All the auspicious acts performed by me—may you accept them.” Together with the disciple, the teacher bows to the deity, prostrating on the ground, and then dismisses both the disciple and the sacred fire from the maṇḍala. All members of the assembly, worthy of honor, are then respectfully worshipped in due order. The assembly and officiating priests are served according to one’s means, for one who seeks Shiva should not be miserly with wealth. Now, the rite known as sādhaka is explained, its greatness and the power of the mantra and consecration already described. The teacher worships the deity in the maṇḍala, installs him in the ritual vessel as before, and after offering oblations, brings the disciple—his head uncovered—into the maṇḍala. He performs the eastern part of the rite as before, offers a hundred oblations, and, using the root-mantra and ritual vessels, satisfies the requirements. The fire is kindled as before, the sequence followed as previously described, and the disciple is anointed; then, the supreme mantra is imparted. Having fully instructed the disciple in knowledge, in detail and in order, the teacher offers Shaiva knowledge into the disciple’s hand, accompanied by flowers and water. By the grace of the Supreme Lord, this great mantra bestows all attainments and fruits, both in this world and the next. Having spoken thus and worshipped the god, the guru, with Shiva’s permission, instructs the aspirant in the practice and discipline of Shiva-yoga. Hearing the guru’s command, the practitioner then carries out the prescribed ritual application of the mantra, step by step, before the guru. The preliminary rite for the root-mantra is called puraścaraṇa, to be performed beforehand as the act known as viniyoga, thus completing this sacred process.