The ritual began with a deep understanding of the sacred fire’s many tongues—each a distinct aspect shining forth in its own way. There was the red tongue, the fiery tongue, one belonging to Nirṛti, the black tongue, another called Suprabhā, and the additional Marutjihvā. Each of these tongues glowed, true to its name, and to each, offerings were to be made in their proper order. After every seed-mantra, the practitioner would recite “svāhā,” offering ghee with the corresponding tongue-mantra, honoring each aspect of the fire in sequence. In the center of this ritual, three special oblations were poured, accompanied by the sounds “raṃ,” “vahnaye,” and “svāhā.” The practitioner would then perform a sprinkling—using either ghee or sacred wood sticks—sanctifying the space and the fire. Once these steps were completed, the fire of Shiva was considered established. The practitioner would then meditate upon the seat of Shiva, invoke the deity, and worship Ardhanarishvara Shiva. The area would be sprinkled up to the lamp, and the well-kindled homa, or fire offering, would commence. For the offerings, sticks from the Palāśa tree—or another suitable kind—were chosen. These had to be twelve finger-breadths long, straight, with unbroken bark, not naturally dry, free from blemishes, and uniform in size. Alternatively, sticks could be ten finger-breadths, measured by the little finger, or as long as the palm. All were to be offered into the fire. Next, a portion of clarified butter, shaped like a blade of Dūrvā grass and four fingers in length, was offered, followed by food equal in size to a single grain. Other items such as puffed rice, mustard seeds, barley, sesame, and various foods to be eaten, licked, or sucked—if available and mixed with ghee—could also be used. The number of offerings could be ten, five, three, or even a single one, depending on one’s means. The clarified butter was poured with a ladle, or, if a ladle was lacking, with the hand, using a vessel either divine or prescribed, or water sanctified by a seer. If only one offering substance was available, it was to be given with faith; for atonement, the mantra was recited and three offerings made again. Then, the ladle was filled with specially prepared clarified butter, a flower placed at its tip, and held downward. Covered with darbha grass, with the roots raised in joined palms, the offering was poured in a stream as thin as a barley stalk, while uttering “Vauṣaṭ.” Having made the full offering, the practitioner sprinkled water as before, then dismissed the Lord of the gods and protected the sacrificial fire. After dismissing the fire as well, worship continued at the navel, with implements arranged daily; or the fire was brought as prescribed in the Shiva scriptures. The fire, born of the womb of speech and mind, was properly prepared. Worship was conducted according to the rules, with fresh fuel and enclosing sticks placed as required. Vessels were set in pairs, and after worshipping Shiva, the sprinkling vessel was purified and used to sprinkle the implements with water. A vessel filled with water was placed in the northeast. The rites were performed up to the consecration of the ghee, then the garland and ladle were purified. The rituals of conception, quickening, and parting of the hair were performed separately, and the newly kindled fire was meditated upon. This fire was envisioned as having three feet, seven hands, four horns, two heads, honey-colored, three-eyed, with matted hair and the crescent moon as a crest. Its form was red, adorned with red garments and unguents, decorated with garlands and ornaments, displaying all auspicious marks, and wearing the sacred thread and three girdles. The fire was imagined as powerful, holding the ladle and spoon in the right hand, along with a spear, a palm-leaf fan, a vessel of ghee, and other implements. Having meditated upon this birth-form of the fire, the birth rites were performed. The impurity of birth was removed, the area purified, but the naming ceremony was omitted. The mouth was made radiant, like Shiva’s fire, and the first offering was made. Then, the ancestral rites, as well as the ceremonies of shaving and initiation, were conducted. After completing all rites up to the conclusion of the Aptoryāma sacrifice, sanctification was performed, followed by an oblation with clarified butter and the sviṣṭakṛt offering. With the seed-mantra “ram,” another sprinkling was done, and offerings were made to Brahma, Vishnu, Shiva, the Lords of the worlds, and the guardians. Weapons were arranged in all directions, and worship was performed in the proper sequence. To accomplish incense, lamps, and other items, the ritual expert kindled the fire again. Substances for offering, beginning with clarified butter, were prepared, the seat was arranged, and the fire was invoked as before. After worshipping both the god and goddess, the completion rite was performed. Alternatively, according to one’s own āśrama, the fire ritual could be dedicated to Shiva. One established in Shiva, with understanding, would perform the rite—there was no other procedure. The ashes from the Shiva fire, or from the agnihotra, were to be collected. Alternatively, ashes from the marriage fire—pure and fragrant—or from the dung of a tawny cow, well-formed and caught as it fell, could be used. The ash should not be moist, too hard, foul-smelling, or dried out. Discarding the upper and lower portions, only the suitable part was taken. The ash was made into a lump and thrown into the Shiva fire with the root mantra. Discarding any that was undercooked or overcooked, the white ash was taken. This ash could be placed in a holder of metal, wood, earth, or stone. Alternatively, a beautiful and pure ash-holder was prepared, and in a suitable, auspicious, and clean place, the precious ash was deposited. The ash was not to be given to the unqualified, nor placed on an impure surface. It was not to be touched with inferior limbs, neglected, or stepped over. Therefore, after taking the ash, it was consecrated with mantras at prescribed times—not elsewhere, nor given to the unworthy. Ash was collected before the deity was dismissed; after dismissal, the fierce ash belonged to Prajāpati. Once the fire ritual was complete, following the path prescribed in the Shiva scriptures or one’s own sūtra, the offering rite was performed. Finally, the seat of knowledge was placed in a well-smeared circle, and the repository of knowledge was established. Worship was offered with flowers and other items, in the prescribed order, bringing the sacred ritual to its completion.