In the sacred tradition described, the Shaiva practitioner undertakes a life of discipline and devotion. Each day, before consuming any food, he consecrates all edibles with the proper mantra, and eats with restraint, observing silence and reverence. Bathing is also an act of purification—he uses pure water, sanctified by reciting the mantra eight hundred times, or bathes in the waters of a river or lake, or sprinkles himself as best he can. Daily, he offers libations and oblations into Shiva’s fire, using seven, five, or three substances, or simply ghee, as prescribed. Through such devoted worship, nothing remains difficult to obtain for the Shaiva; whether in this world or the next, all obstacles are removed by Shiva’s grace. Alternatively, one may recite the Hara mantra with unwavering focus, abstaining from food, a thousand times, even without the full ritual. For such a soul, nothing is unattainable, nor does misfortune arise; knowledge, prosperity, happiness, and ultimately liberation are gained. Whether in regular or occasional practice, after bathing with water and sacred ashes, and reciting the mantra in proper sequence, the practitioner prepares himself for worship. He is pure, with hair tied, wearing the sacred thread, holding the purifying ring, adorned with three lines and rudraksha beads. In this state, he recites the five-syllable mantra, invoking Shiva’s presence. When the time comes to initiate a disciple, the teacher prepares him and establishes the vow of Pashupata. The disciple is consecrated as a teacher, or according to the appropriate yoga. The teacher creates the sacred mandala as before, worships the Supreme Lord, and places five pots at the directions and center: Nivritti in the front, Pratishtha in the west, Vidya to the south, Shanti to the north, and Parā in the center. After performing protective rites and binding the Dhainavi mudra, the teacher chants over the pots and offers oblations until the ritual is complete. The disciple is brought into the mandala with head uncovered, and the initial rites for the mantras begin with tarpanam, as previously described. The teacher worships the Lord of gods, seeks permission, and seats the disciple for consecration. The disciple is made whole as the form of the five kalas, the mantra-body is established, and he is dedicated to Shiva. Then, taking the pots in order from the center, the teacher consecrates the disciple with Shiva’s own hand. Placing Shiva’s hand upon the disciple’s head, the teacher, having attained the state of Shiva, instructs him as a Shiva teacher. The deity is adorned and worshipped in the mandala, and after offering one hundred and eight oblations, the final offering is made. Once more, the teacher worships the Lord of gods, bows prostrate, places hands on his head, and informs Shiva: “O Lord, by your grace, this teacher has been made by me; having received your favor, may you grant him divine command.” Having informed Shiva, the teacher and disciple together bow again and worship the divine Shiva scripture as Shiva himself. Seeking Shiva’s permission once more, the teacher gives the book of Shiva knowledge to the disciple with both hands. The disciple places the knowledge upon his head, seats himself properly for study, and after offering reverence, worships the scripture. Next, the teacher bestows the royal insignia, for the newly consecrated teacher is now worthy of the kingdom. Instruction follows, according to the ancient practices taught in Shiva’s scriptures and honored among people. The teacher examines the students by the characteristics prescribed in the scriptures, sanctifies them, and imparts the knowledge of Shiva. Throughout, he cultivates purity, forbearance, compassion, non-attachment, and absence of envy, all with ease. After instructing the student, the teacher dismisses him from the circle with the sign of Shiva, and worships the assembly members, such as the Shiva-pot and the fire. The teacher, with his group, performs the consecrations simultaneously wherever dual or both applications are prescribed. At the beginning, he prepares the water vessels as for the purification of the path, and, having performed the vow of consecration, completes all rites except the anointing. Again, worshipping Shiva and purifying the path, when this is done, he worships the deity anew. He offers oblations with the mantra, satisfies the deities, invokes the Lord, places the mantra in the disciple’s hand, and completes the remaining rites. Alternatively, considering the consecration of the mantra in its entirety, the teacher performs the purification of the path at the conclusion of the anointing. Whatever rites are prescribed for the stages beginning with Śānti and beyond, all are performed for the purification of the three principles: Shiva, knowledge, and self. From Shakti comes Shiva, from Shiva comes knowledge, and from knowledge arises the self. By Shiva, the path beyond Śānti is pervaded and is supreme; by knowledge, the remaining path is pervaded; and by the self, all is pervaded in order. Those wise in the meaning of Shiva’s scriptures, considering the Śāmbhava mantra as rare and fundamental, declare the Śākta consecration. Thus, O Krishna, all has been explained regarding the rite called consecration and its fourfold nature. Prompted by this, Krishna asks: “O Lord, I wish to hear about the daily and occasional rites prescribed in the scriptures of Shiva for those devoted to Shiva’s ashram.” The reply begins: At dawn, rising from bed, one should meditate on the Lord with his consort, reflect on one’s duties, and leave the house as the sun rises, setting forth for the day in the spirit of devotion and discipline.