Having duly informed Shiva of his intentions, the teacher, accompanied by his disciple, bows once more in reverence. With devotion and care, he worships the sacred scripture of Shiva, honoring it as the very embodiment of Shiva himself. Seeking Shiva’s permission again, the teacher then presents the holy book of Shiva’s wisdom to the disciple, offering it with both hands as a gesture of respect and transmission. The disciple, receiving this treasured knowledge, places it reverently upon his head. He seats himself properly for study, and, after offering his respects, worships the scripture with due ceremony. Recognizing the disciple’s readiness and worthiness, the teacher bestows upon him the royal insignia, for by attaining the status of a teacher, he becomes worthy of spiritual sovereignty as well. Following the traditions of the ancients, as taught in the scriptures of Shiva and honored by the wise, the teacher instructs the disciple. He carefully examines the students, observing the characteristics prescribed in Shiva’s scriptures, and after sanctifying them, imparts to them the knowledge of Shiva. Throughout this sacred process, the teacher diligently cultivates purity, forbearance, compassion, non-attachment, and freedom from envy—qualities to be embraced with ease and sincerity. Once the disciple has been thus instructed, the teacher dismisses him from the sacred circle, marking the moment with the sign of Shiva. He then worships the assembly members, including the sacred Shiva-pot and the fire, acknowledging their presence and role in the rite. Together with his group, the teacher performs the consecrations simultaneously, wherever dual or multiple applications are prescribed. At the outset, the teacher prepares the water vessels, as is customary for the purification of the path. Having undertaken the vow of consecration, he performs all the required rites except the anointing. After worshipping Shiva again and completing the purification of the path, he offers worship to the deity once more. With the proper mantra, he offers oblations, satisfies the deities, and invokes the Lord. Then, placing the mantra in the disciple’s hand, he completes the remaining rites. Alternatively, considering the full consecration of the mantra, the teacher may perform the purification of the path at the conclusion of the anointing. Whatever rites are prescribed for the stages beginning with Śānti and beyond, all must be performed for the purification of the three principles. These three principles are declared to be the essence of Shiva, knowledge, and self: from Shakti arises Shiva, from Shiva comes knowledge, and from knowledge, the self is born. By Shiva, the path beyond Śānti is pervaded, and that which lies beyond is supreme; by knowledge, the remaining path is pervaded, and by the self, all is ordered. Those who are wise in the meaning of Shiva’s scriptures, regarding the Śāmbhava mantra as rare and fundamental, should declare the Śākta consecration. Thus, O Krishna, all has been explained regarding the rite of consecration and its fourfold nature. What more do you wish to hear? Krishna then speaks: “O Lord, I wish to know about the daily and occasional rites prescribed in the scriptures of Shiva for those devoted to Shiva’s ashram.” In response, the daily rhythm is revealed: At dawn, upon rising from bed, one should meditate upon the Lord Shiva with his consort, reflect upon one’s duties, and leave the house as the sun rises. In a secluded place, free from disturbance, one should perform the necessary acts, then cleanse oneself according to the prescribed method and brush the teeth. If tooth-sticks are unavailable, or on special days such as the eighth lunar day, one should purify the mouth by rinsing it twelve times with water. After proper ācamana, one should bathe in the manner prescribed for Varuṇa—whether in a river, sacred pond, lake, or even at home. The bathing materials are placed on the riverbank, external impurities are removed, and clay is applied to the body before bathing and smearing oneself with cow dung. After bathing, one should discard the cloth repeatedly, cleanse oneself thoroughly, and don clean garments, as befits a king. Celibates, ascetics, and widows are instructed not to use scented substances for bathing or cleaning the teeth. Wearing the sacred thread and tying the hair tuft, one should enter the water, immerse, perform proper ācamana, and establish the three circles in the water. Immersed in clear water, one should recite the mantra with effort, remember Shiva, and, after rising and performing ācamana, anoint oneself with that same water. Ablution is performed using a cow’s horn, a stalk of darbha grass, a palāśa leaf, a lotus, or simply the hands, repeating the process either five or three times. Whether in a garden, at home, or with a water pot, the ablution is performed with water consecrated by mantras. If the Varuṇa bath is not possible, one should, wearing clean clothes, cleanse the body from the feet to the crown with wetness. Alternatively, one may perform the fire ritual bath, the mantra bath, or the Shiva bath; for one absorbed in contemplation of Shiva, such bathing is considered sufficient. Following the procedure stated in one’s own sūtra, and preceded by mantra and ācamana, one should perform the Brahma-yajña, then offer libations to the gods and others. Meditating on Mahādeva established in the maṇḍala, and worshipping him as prescribed, one should then offer arghya to Shiva, who is of the form of the sun. Alternatively, after completing the rites of one’s own sūtra, one should purify the hands, perform the ritual gestures, and thus become fully prepared. With water held in the left hand, mixed with fragrant substances and sesame seeds, or by sprinkling with a bundle of kuśa grass, accompanied by root mantras, one performs the ablution. Reciting the mantras beginning with “āpohiṣṭha,” and after smelling the remaining water, one honors the deity with water taken in the left nostril. Taking the arghya, one contemplates the deity as present within one’s own body through the left nostril, and as external, dark-hued, established in stone. Then, libations are offered to the gods, especially to the sages, to beings, and to ancestors, presenting arghya according to the prescribed method. With water mixed with red sandalwood, one creates a circular area on the ground, the size of a hand, well-formed and adorned with red powder and similar substances, thus completing the sacred morning rites.