In the sacred ritual, the teacher begins by offering three oblations with the practice of muttered recitation, seeking to purify any deficiencies in the mantra. Again, he worships the Lord of gods, and then, through mental recitation, offers three more oblations. In the maṇḍala, he worships Śambhu, who is present with Ambā, and after offering the oblations, he folds his hands in prayer. With reverence, the teacher addresses the Lord: “O Lord, through your grace, the purification of the disciple’s 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 before and proceeds to purify the elements. During the element purification rite, he meditates on the unity and pervasiveness of all things—stable and unstable, cold and heat—recognizing their place and oneness. He cuts through the knots of the elements, abandoning them and their lords, and, reciting in union with the supreme Śiva, purifies the disciple’s elements. The teacher then purifies the disciple’s body, burns away its impurities, and floods it with drops of nectar. He establishes the disciple anew, creating a body composed of the purified paths. At the beginning, he places the transcendent, all-pervading Śāntyatītā energy—pure and belonging to the disciple’s own path—upon the child’s head at the Śānti point. He places knowledge within the disciple, moving from the throat downward in order, establishing it below, then at the knees, and below again, contemplating withdrawal at each stage. With seed-syllables and the thread-mantra, he installs the essence of Shiva with appropriate gestures, realizing Shiva in the lotus of the heart, invoking and worshipping the deity. The teacher invokes the constant presence and identity with Shiva in the disciple, imparting divine qualities to the child who now radiates with Shiva’s light. He offers three oblations, praying, “May the perfections beginning with aṇimā be pleased,” and again bestows these qualities. He grants omniscience, satisfaction, timeless knowledge, unimpeded power, independence, infinity, and the very power itself. With the deity’s permission, the teacher anoints the disciple using the principal and other ritual vessels, meditating in his heart on the Lord of Devas in the proper sequence. He seats the disciple, worships Shiva as before, and, after receiving Shiva’s permission, instructs him in Shaiva knowledge. He imparts the mantra, preceded by Om and ending with ‘namah,’ united with Shiva and Shakti, and also the Shakti-vidya of the same kind. He explains the seer, the meter, the deity, the state of Shiva and Shakti, the worship with offerings, and the seats of Śambhu. Once again, the teacher worships the Lord of Devas and informs Shiva, “All the auspicious acts performed by me—may you accept them.” Together with the disciple, he bows to the deity on the ground, like a staff, and then dismisses both from the mandala and the fire. Afterward, all members of the assembly who are worthy of worship are honored in due order. The assembly members and officiating priests are served according to one’s means, for miserliness with wealth is not fitting for one who desires Shiva. Now, the rite called sādhaka is explained. The greatness of the mantra and the consecration have already been indicated. The teacher worships the deity in the mandala and installs him in the vessel as before. After offering oblations, he brings the disciple, with head uncovered, to the mandala on the ground. He performs the eastern part as before, offers a hundred oblations in the same way, and satisfies the ritual vessels with the root-mantra. He kindles the fire, follows the previously described sequence, anoints as before, and imparts the supreme mantra. Having completed detailed instruction in knowledge, he offers Shaiva knowledge into the disciple’s hand with flowers and water. By the Supreme Lord’s grace, 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 mantra-practitioner performs 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. Excessive mantra practice is not required for one seeking liberation, but if performed, it brings auspicious results even for such a person. On an auspicious day, in a pure place, and at a faultless time, with clean teeth and nails, having bathed and completed morning rites, adorned as possible with fragrant unguents, garlands, ornaments, turban, upper garment, and clad entirely in white, the practitioner sits comfortably in a temple, at home, or another delightful place, on a seat previously practiced. Composing his body in the Shaiva manner, following the path taught in Shiva’s scriptures, he worships the Lord of gods, Nakulīśa, the Supreme Lord. He offers rice pudding, performs worship in order, bows to the god, and, with permission, recites the Shiva mantra ten million times, or half that, or half again, or two million, one million, or even one hundred thousand times. Afterward, he eats only rice pudding measured with salt and alkaline, always maintaining nonviolence, patience, peace, and self-control. If rice pudding is unavailable, he may eat fruits, roots, or other foods prescribed by Shiva, each successively more excellent. He may partake of cooked offerings, food to be chewed, grains, barley, vegetables, milk, curds, ghee, roots, fruits, or water, as appropriate. Thus, the sacred rite unfolds, guided by the wisdom and grace of Shiva, leading the disciple along the path of purification, knowledge, and divine attainment.