In the sacred tradition, it is taught that when performing rites for Shiva, one should generously serve the assembly members and officiating priests according to one’s means. Miserliness with wealth is discouraged, especially for those who earnestly desire Shiva’s presence and favor. Now, the rite called sādhaka is described. The greatness of the mantra and the consecration has already been explained; here, the process unfolds further. First, the deity is worshipped within the mandala, and installed in a vessel as before. After offering the necessary oblations, the disciple—with head uncovered—is brought to the mandala set upon the ground. The eastern portion of the ritual is performed as previously taught, and the teacher offers a hundred oblations in the same manner. Using the ritual vessels, the teacher satisfies the requirements with the root-mantra. The fire is kindled as before, the sequence of rites followed, and anointing performed according to earlier instructions. Then, the teacher imparts the supreme mantra. Once the knowledge is thoroughly and systematically instructed, the teacher offers Shaiva knowledge into the disciple’s hand, accompanied by flowers and water. Through the grace of the Supreme Lord, this great mantra bestows all attainments and fruits—both in this world and the next. After these words, the guru worships the deity and, receiving permission from Shiva, instructs the aspirant in the practice and discipline of Shiva-yoga. Obedient to the guru’s command, the mantra-practitioner then performs the prescribed ritual applications of the mantra, step by step, in the guru’s presence. The preliminary rite for the root-mantra, known as puraścaraṇa, is performed beforehand as the act called viniyoga. Excessive mantra practice is not required for one seeking liberation; yet, even if performed, whether here or elsewhere, auspicious results are assured. On an auspicious day, in a pure place, at a faultless time, the practitioner prepares himself: teeth and nails are cleansed, a bath taken, and morning rites completed. Adorned as possible with fragrant unguents, garlands, ornaments, a turban, an upper garment, and clad entirely in white, he sits comfortably in a temple, at home, or another delightful spot, upon a seat previously practiced. Composed in the Shaiva manner, following the path taught in Shiva’s scriptures, he worships the Lord of gods, Nakulīśa, the Supreme Lord. Rice pudding is offered to Him, the worship performed in order, and the practitioner bows to the deity. Having received permission, he recites the Shiva mantra ten million times, or half that, or half again, or two million, or one million, or even one hundred thousand times. Afterwards, he eats only rice pudding measured with salt and alkaline, maintaining nonviolence, patience, peacefulness, and self-control. If rice pudding is unavailable, fruits, roots, and other foods prescribed by Shiva may be eaten, each successively more excellent. Cooked offerings, chewable foods, grains, barley, vegetables, milk, curds, ghee, roots, fruits, or water are all permitted. All foods and edibles are consecrated with the mantra, and eaten with restraint of speech. The vow-holder bathes with pure water purified by reciting the mantra eight hundred times, or with river or lake water, or sprinkles himself as able. Daily, libations and oblations are offered into Shiva’s fire, using seven, five, or three substances, or simply ghee. Thus, the Shaiva practitioner who worships Shiva with devotion finds nothing difficult to obtain, either in this world or the next. Alternatively, one may recite the Hara mantra with focused mind, abstaining from food, a thousand times, even without the prescribed ritual. For such a person, nothing is difficult to obtain; no misfortune arises. Here, knowledge, prosperity, and happiness are attained, and liberation follows. In both regular and occasional practice, recitation takes place after bathing with water and ashes, and with the mantra, in proper sequence. Pure in appearance, hair tied, wearing the sacred thread, holding the purifying ring, adorned with three lines and rudraksha beads, the practitioner recites the five-syllable mantra. After preparing the disciple and establishing the vow of Pashupata, consecration as a teacher—or according to the appropriate yoga—is performed. The mandala is made as before, and the Supreme Lord worshipped. Five pots are placed at the directions and in the center, as previously taught: Nivritti in front, Pratishtha in the west, Vidya to the south, Shanti to the north, and Parā in the center. Protection and associated rites are performed, the Dhainavi mudra is bound, and after chanting over the pots, oblations are offered as before until completion. The teacher brings the disciple into the mandala, head uncovered, and performs the initial rites for the mantras, beginning with tarpanam, as previously described. Worshipping the Lord of gods and seeking permission as before, the disciple is seated for consecration. Made whole as the form of the five kalas, with the mantra-body established, the disciple is dedicated to Shiva. Taking the pots of Nivritti and others in order from the center, the teacher consecrates the disciple with Shiva’s own hand. The teacher then places Shiva’s hand upon the disciple’s head, having attained the state of Shiva, and instructs him as a Shiva teacher. After adorning the deity and worshipping Shiva in the mandala, one hundred and eight oblations are offered, followed by the final offering. Once again, the Lord of gods is worshipped, the teacher bows prostrate on the ground, hands placed on the head, and informs Shiva: “O Lord, by your grace, this teacher has been made by me; having received your favor, O God, may you grant him divine command.