After performing the oblation in accordance with the prescribed method, the devotee completes the remaining steps of worship, ensuring each ritual is properly executed. With reverence, the devotee recites the mantra as instructed, honoring the sacred tradition. Next, the daily festival is conducted as ordained by Shiva, using a large, radiant vessel adorned with vibrant red lotuses. In this vessel, the divine Pāśupata weapon is invoked and worshipped. The vessel dedicated to Shiva is placed upon a decorated Brahmin, who, bearing the form of the weapon and holding a shining staff, stands outside the temple precincts. The atmosphere is filled with auspicious sounds. The festival unfolds with dance, song, and other joyous festivities, accompanied by lamps, banners, and similar decorations. The devotee performs three circumambulations around the altar—not too quickly, nor too slowly—immersed in the sacred mood. After encircling the great altar three times, the sacrificer stands at the doorway with joined hands, then re-enters, brings the weapon inside, and respectfully dismisses it. Having completed the circumambulation and related rites as previously described, the devotee takes eight flowers and completes the worship, offering them with devotion. Now, the fire ritual is explained. This ritual may be performed in a pit, on the ground, on an altar, or in a vessel made of iron or auspicious new clay. The fire is established according to the prescribed method and properly prepared. Mahādeva is worshipped there, and the oblation ritual is performed. The fire pit may be two hand-spans wide, or one hand-span, shaped either circular or square, and a mandala altar is also created. The pit is broad and deep, with an eight-petaled lotus in its center, raised four fingers high, or even two fingers. Its height is twice the width of a span, not exceeding the navel. The center is measured by the middle finger, between its middle and upper joints. According to the wise, the hand is measured as twenty-four fingers, and the pit may have three, two, or one belt (mekhalā) around it. The fire pit is fashioned to be pleasing, smooth, and firm with clay, resembling the shape of a fig leaf or the support of an elephant. The belt is made in the middle, either on the west or south side, beautiful and slightly lower than the fire, with a gentle opening. The belt is left slightly open toward the fire pit in front; there is no fixed rule for the altar’s elevation, whether soft or sandy. The circle is made with cow dung and water, and the vessel’s measure is not specified. The fire pit is made of clay, and the altar is smeared with cow dung and water. After washing, the vessel is heated and sprinkled with other water. According to the procedure stated in one’s own tradition, marks are inscribed on the fire pit and altar. Having sprinkled the area, the devotee arranges the seat for the fire with darbha grass or flowers, and prepares all the materials needed for worship and the fire offering. Items to be washed are purified by sprinkling, whether made of gems or wood, or originating from the house of a learned Brahmin. Alternatively, another suitable fire may be brought with due respect, circumambulating three times in order over the fire pit and altar. Reciting the seed-mantra of fire, the devotee places the fire on the seat, either through the path of the yoni or facing oneself. The skilled devotee completes the arrangement of the fire pit, placing the fire as if it were within his own navel, emerging from that opening like a spark. Once the fire has emerged, the devotee meditates on the external fire as merged and having the form of a disk, continuing up to the completion of ghee purification, following the preliminary rites. According to the order stated in one’s own tradition, the knower of mantra performs the rites with the root-mantra, worshipping the form of Shiva, then proceeding from the southern side. The mantra is placed on the ghee, and the gesture called ‘cow’ is shown. The devotee takes up the ladles, which should be made of gold—not bronze, iron, or stone. Alternatively, they may be made of sacrificial wood, or as approved by tradition and craft, or from a leaf of a sacred tree, unbroken and rising from the middle. The ladles are joined with darbha grass, heated in the fire, and sprinkled again, following the order prescribed in one’s own tradition, beginning with the rites to Shiva. Oblations are offered with eight seed-mantras for the accomplishment of fire purification, in order: ‘bhruṃ’, ‘stuṃ’, ‘bruśruṃ’, ‘puṃḍraṃ’, ‘dram’, and so on. There are seven seed-mantras for the seven tongues of fire, in sequence; the middle tongue is called ‘triśikhā’, known for its many forms. The tongues are: red (raktā), fiery (āgneyī), belonging to Nirṛti (nairṛtī), black (kṛṣṇā), another called ‘suprabhā’, and the additional one, ‘marutjihvā’, each shining according to its own name. After each seed-mantra, ‘svāhā’ is recited in order. Ghee is offered with those tongue-mantras, and each tongue is honored in sequence. Three oblations are offered in the middle with ‘raṃ’, ‘vahnaye’, and ‘svāhā’. Then, sprinkling is performed, either with ghee or sticks of sacred wood. When all this is complete, the fire of Shiva is established. The devotee meditates on the seat of Shiva, invokes the deity, and worships Ardhanarishvara Shiva. The area is sprinkled up to the lamp, and the well-kindled homa is performed. Sticks of the Palāśa tree, or of another suitable kind, intended for sacrifice, are prepared—twelve finger-breadths long, straight, not naturally dry, with intact bark, without blemishes, and of uniform size. Alternatively, they may be ten finger-breadths in length, measured by the little finger, or as long as a palm; all are offered in the fire. Afterwards, a portion of clarified butter is offered, shaped like a blade of Dūrvā grass and four fingers long, followed by food equal in measure to a single grain. Similarly, puffed rice, mustard seeds, barley, and sesame, as well as foods to be eaten, licked, or sucked, all mixed with ghee, may be used if available. Ten offerings are made, or five, or three, according to one’s ability; even a single offering may be given. The clarified butter is offered with a ladle, or with the hand if a ladle is not available, using a divine or prescribed vessel, or with water sanctified by a seer. Thus, through careful observance of each sacred step, the worship and fire ritual are faithfully completed, honoring Shiva and upholding the ancient tradition.