After once more worshipping Shiva and purifying the path, the teacher, upon completing these acts, should again honor the deity. Then, having offered oblations with the appropriate mantra, satisfied the deities, and invoked the Lord, he places the mantra into the disciple’s hand and completes the remaining rites. Alternatively, if the consecration of the mantra is considered in its entirety, the teacher should perform the purification of the path at the conclusion of the anointing. At this stage, every prescribed rite—from Śānti onwards—should be performed for the purification of the three principles. These principles are said to be the essence of Shiva, knowledge, and the self. From Shakti arises Shiva, from Shiva comes knowledge, and from knowledge, the self emerges. Shiva pervades the path beyond Śānti, and what lies beyond is supreme; knowledge pervades the remaining path, and the self pervades all in order. Those who are wise in the meaning of Shiva’s scriptures, recognizing the Śāmbhava mantra as rare and fundamental, should declare the Śākta consecration. Thus, O Krishna, everything concerning the rite called consecration and its fourfold nature has been explained. What more do you wish to hear? Krishna then asks, “O Lord, I wish to know about the daily and occasional rites prescribed in the scriptures of Shiva for those devoted to the ashram of Shiva.” The Lord responds: At dawn, upon rising from bed, one should meditate on the Lord 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 necessary acts; then, cleanse oneself according to the prescribed method and brush the teeth. If tooth-sticks are unavailable, or on the eighth lunar day and similar occasions, the mouth should be purified 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 should be placed on the riverbank; external impurities removed; clay applied to the body, and then bathe, smearing oneself with cow dung. After bathing, discard the cloth repeatedly, cleanse oneself, and, when thoroughly bathed, wear clean garments as a king would. A celibate, ascetic, or widow should not bathe with scented substances, nor use fragrant baths or clean teeth with such items. Wearing the sacred thread and with the hair tuft tied, one should enter the water, immerse oneself, 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. With a cow’s horn, a stalk of darbha grass, a palāśa leaf, a lotus, or with the hands, one should perform the ablution either five times or three times. Whether in a garden, at home, or with a water pot, at the time of immersion, the ablution should be performed with water consecrated by mantras. If unable to perform the Varuṇa bath, one should, wearing clean clothes, cleanse the body from the soles of 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 one’s own. Following the procedure stated in one’s own sūtra, preceded by mantra and ācamana, one should perform the Brahma-yajña, and 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. Or, as prescribed in one’s own sūtra, 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 should perform the ablution. Using mantras beginning with ‘āpohiṣṭha’, after smelling the remaining water, honor the deity with water taken in the left nostril. Taking the arghya, contemplate the deity as present within one’s own body with the left nostril, and as external, dark-hued, established in the stone. Next, offer libations to the gods, especially to the sages, to the beings, and to the ancestors, presenting arghya according to the prescribed method. With water mixed with red sandalwood, create a circular area on the ground, the size of a hand, well-formed and adorned with red powder and similar substances. There, worship the Sun together with his attendants, reciting the mantra ‘svakholkāya’ for happiness and success. Again, having made the circle and worshipped its limbs, place there a golden vessel, measured by the Māgadha prastha. Fill it with fragrant water blended with red sandalwood, along with red flowers, sesame seeds, kuśa grass, and unbroken grains of rice. With dūrvā grass, apāmārga, cow’s milk, or simply pure water, approach the ground on the knees, bow to the deity within the circle. Having placed that vessel on the head, offer arghya to Shiva; or, with joined palms and water with darbha grass, recite the root mantra. Lift up the offering to Shiva, who abides in the sky in the form of the Sun; then, again perform the ritual gestures for the hands after purifying them. Understanding Shiva as composed of the five Brahmans, from Īśāna to Sadyaṃta, take sacred ash, recite mantras, and apply it to the limbs. Beginning with the head, face, heart, secret parts, and feet, in order, then with the root mantra, touch all the limbs and change into clean garments. After putting on the garment, bow twice, sprinkle it with water sanctified by eleven mantras, or cover the cloth, bow twice, and remember Shiva. Again, with hands placed down, the practitioner should draw the tripuṇḍra with ash, distinctly and in order, on the forehead with fragrant water. Thus, the sacred daily and occasional rites for those devoted to Shiva’s ashram are revealed, each act drawing the practitioner closer to the Lord, in purity and reverence.