In the age of Kali, it is permitted to use materials such as cotton, silk threads, lotus fibers, or similar substances for sacred purposes. These threads are to embody the essence of holy symbols and deities: the sacred syllable, the moon, fire, Brahmā, the serpent, Guha, and Hari—the Lord of all and all the gods—each represented in the nine threads, arranged in order. The total number of threads can be one hundred and eight, fifty-four, or any auspicious number among these. Alternatively, one may use eighty-one threads, or thirty-eight, or even fifty, ensuring the knots are spaced evenly. The sacred thread should measure twelve finger-breadths in length, or eight for its width; the breadth of the liṅga itself may be four finger-breadths. The touch of the pedestal is considered the fourth measure for all deities. The sacred descent of the Gaṅgā should be fashioned from well-twisted, thoroughly washed thread. The knot for the sacred thread is to be tied with the left hand and then purified with the Aghora mantra. It should be dyed with red sandalwood, saffron, musk, yellow pigment, or similar fragrant substances. Ten knots are to be made using musk, yellow pigment, camphor, turmeric, red ochre, and the like, or according to the number of threads chosen. The spaces between the knots should be aesthetically pleasing, measuring one, two, or four finger-widths. The threads may be classified as masculine, heroic, and the fourth as Unconquered. There are additional auspicious knots: Jaya, Vijaya, Ajita, Sadashiva, Manonmani, and Sarvamukhi, each signifying victory and auspiciousness, exceeding the usual number. These sacred threads and knots may be prepared for the moon, fire, sun, the sacred thread itself, or specifically for Shiva. They may also be designated for each divine form, for flower offerings, for the teacher, or for a group. Similarly, threads may be prepared for the doorways, the guardians of the directions, the ritual pots, and so forth. The sacred thread for the liṅgas should extend from the hand up to nine hand-lengths. Starting from twenty-eight, the number of threads can be increased by tens, with spaces between knots measuring two fingers, and the sequence of intervals being one finger in width. The size of the knots should be in proportion to the width of the liṅga. On the seventh or thirteenth day, after performing the daily rites in purity, the practitioner should adorn the sacrificial hall in the evening with flowers and cloths, having completed the twilight worship and especially the offering of water. The consecrated ground is claimed with the sacred thread, and the sun is worshipped. After sipping water and completing the preliminary rites, the teacher offers the praṇava and arghya. Sprinkling the doors with a weapon-mantra, one should worship beginning from the east; at the door of peace, two guardians are worshipped at each entrance. At the door of withdrawal, for the one whose essence is called Kalā, two guardians are worshipped at each of those entrances as well. On the day of birth, offerings are made to Mahākāla, Bhringi, the Gaṇa, Vṛṣabha, Skanda, the goddess, Caṇḍā, and Cakramāt. Always, after passing the door guardians, at the western door, one should purify the site and offer a special arghya to Shiva. After the initial sprinkling, the practitioner prepares the sacrificial materials, reciting mantras with darbha grass, dūrvā grass, flowers, and mantras for the heart and other parts. The hand of Shiva is symbolically formed and placed upon one’s own head, meditating: “I am Shiva, the origin, the all-knowing, and my sacrifice is foremost.” The teacher, holding the sword of knowledge, deeply contemplates the deity. Facing north, he moves toward the southwest and casts the sword there. He sprinkles arghya water, the five sacred products of the cow, and all other necessary offerings in the sacrificial pavilion, performing the rites at the four crossroads with focused attention. After scattering offerings, he gathers blades of kuśa grass and prepares a seat for them in the northeast. At the doors of the Nairṛta (southwest) and Vāstu (northwest) directions, Lakṣmī is worshipped. The ritual pot is always placed above all others, facing west. With the praṇava, the deity mounted on a bull, the goddess Varddhanī seated on a lion, are worshipped. In the pot, Shiva holding the bow is worshipped with the Varddhanī mantra. In all directions, the guardians such as Śakra and others, as well as Viṣṇu, Brahmā, Śiva, and so forth, are invoked. Varddhanī, who follows the pot and the eight guardians, is properly honored. The priest announces Shiva’s command in the region from the east to Īśāna, uttering the root mantra with an unbroken stream of water. He moves the goddess Varddhanī all around for protection, as if wielding a weapon; after placing the pot, the weapon is set to its left. The deity in the pot is worshipped, seated firmly upon the complete seat, with offerings at the position of praṇava, and at the place of the weapon, between the two. The union of the liṅga and bhaga is established by the liṅga gesture; knowledge is awakened through the offering in the pot, accompanied by the root mantra. Protection is announced in the Varddhanī at its tenth part. After worshipping Gaṇeśa and Vāyu, Hara is honored with the five nectars and other offerings. Shiva is bathed as before and worshipped, and in the fire-pit, Shiva’s sacred fire is invoked. The offerings are prepared with purity and poured as oblations. With the ladle, the offering is divided into three parts: for the deity, for the fire, and for oneself. Portions are given to Shiva and Agni, and one portion is preserved for oneself. With a tooth-cleaning stick and armor, the offering is first made in the east; then, with fierce flames, clay is offered in the south and west. With the heart of Sadyojāta, offerings in the north are made left-handed; water is poured with the left hand on the head, and to Īśa, water mixed with fragrance is offered. Pañcagavya and a palāśa leaf packet are offered all around; in the northeast, a flower is given, and in the southeast, rocanā. In the southwest, aguru is offered, and in the northwest, fourfold offerings are made. All offerings for the fire sacrifice are accompanied by kuśa grass of Sadyojāta. To the form, offerings of staff, rosary, sacred thread, loincloth, and begging bowl are made, along with collyrium, saffron oil, stick, and a hair-cleaning implement. Betel, a mirror, and in the north, rocanā are also offered, as well as seat, sandals, vessel, yoga-belt, and umbrella. In this manner, with devotion and precision, the sacred rites are performed, honoring the deities and upholding the ancient tradition.