In the sacred rites described, careful attention is given to every element and direction within the ritual space. For each doorway, for the guardians of the directions, for the ritual pots, and other significant points, a sacred thread is prepared for the liṅgas, each thread extending from the hand up to nine hands in length. As the number of liṅgas increases from twenty-eight onward, the threads are increased by tens, with precise spacing—two fingers’ width between them, and, in sequence, a finger’s width for the intervals. The knots in these threads must match the width of the liṅga itself. On the seventh or thirteenth day, after performing the daily rites with utmost purity, the practitioner is to adorn the sacrificial hall in the evening with flowers and cloths, performing the prescribed twilight worship and, especially, the offering of water. Having claimed the consecrated ground with the sacred thread, the worshipper honors the sun. After sipping water and completing the preliminary rituals, the teacher presents the sacred praṇava and offers arghya. The doors are sprinkled with water empowered by a weapon-mantra, and worship is performed in order, beginning from the east. At the door of peace, two guardians at each entrance are worshipped. At the door of withdrawal, those whose essence is the establishment called Kalā are honored, with two guardians at each entrance as well. Then, on the birth day, offerings are made to Mahākāla, Bhringi, the Gaṇa, Vṛṣabha, Skanda, the goddess, Caṇḍā, and Cakramāt. After passing the door guardians, one enters and, at the western door, worships and purifies the site, presenting a special arghya to Shiva. Following the initial sprinkling, the practitioner prepares all sacrificial materials, reciting mantras with darbha grass, dūrvā grass, flowers, and the heart and other mantras. The worshipper forms the hand of Shiva and places it on their own head, contemplating: “I am Shiva, the origin, the all-knowing, and my sacrifice is foremost.” The teacher, wielding the sword of knowledge, contemplates the deity deeply, faces north, approaches the southwest direction, and casts the sword there. Arghya water, the five sacred products of the cow, and other offerings are sprinkled throughout the sacrificial pavilion. At the four crossroads, with attentive gazing and careful acts, the prescribed rites are performed. Offerings are scattered, and blades of kuśa grass are gathered, with a seat prepared for them in the northeast. At the doors of the Nairṛta (southwest) and Vāstu (northwest) directions, Lakṣmī is worshipped, and the ritual pot is always placed above the others, facing west. With the praṇava, the deity mounted on a bull and the goddess Varddhanī seated on a lion are worshipped. Then, in the pot, Shiva holding the bow is worshipped with the Varddhanī mantra. In each direction, the guardians—Śakra and others—and the deities Viṣṇu, Brahmā, Shiva, and so on, are invoked, along with Varddhanī, who follows the pot and the eight guardians. The priest announces Shiva’s command from the east to Īśāna, uttering the root mantra as water flows in an unbroken stream. Varddhanī is moved all around for protection, in the form of a weapon; after placing the pot, the weapon is set to its left. The deity in the pot is worshipped, seated firmly on the complete seat; Varddhanī is honored at the position of praṇava, and then at the place of the weapon, between the two. The union of the liṅga with the bhaga is established by the liṅga gesture; after offering it in the pot, knowledge is awakened and the root mantra recited. Protection is also invoked in the Varddhanī at its tenth part. Gaṇeśa and Vāyu are worshipped, and Hara is honored with the five nectars and other offerings. The deity is bathed as before and worshipped; in the fire-pit, Shiva’s sacred fire is invoked. The offering is properly prepared and purified by the pouring of oblations. Using a ladle, the offering is divided into three parts—one each for the deity, the fire, and the self. Portions are given to Shiva and Agni, and a portion is retained for oneself. With a tooth-cleaning stick and armor, offerings are first made in the east; then, with fierce flames, clay is offered in the south and west. In the north, with the heart of Sadyojāta, the offering is made left-handed; water is poured with the left hand upon 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, a fourfold offering; all offerings for the fire sacrifice are made with kuśa grass of Sadyojāta. To the form, a staff, rosary, sacred thread, loincloth, and begging bowl are offered, along with collyrium, saffron oil, a stick, and a hair-cleaning implement. Betel and a mirror are offered, and in the north, rocanā as well; seat, sandals, vessel, yoga-belt, and umbrella are also presented. In the northeast, with the Īśa mantra, an offering is made for the satisfaction of Īśāna; in the east, caru with ghee is given, and in the new direction, fragrant substances. The purifiers, sprinkled with arghya water and sanctified by collected mantras, are brought to the presence of the fire. The offering is covered with black antelope skin, and the year-form—the direct protector of all actions, the auspicious and imperishable one—is remembered. Then, using the 'sveti heti' formula along with the collected mantras, the sacred threads are purified twenty-one times with water. The house and other objects are wrapped with threads; fragrant substances are offered to the Sun. After worshipping and sipping water, nyāsa and arghya rites are performed. Nandi and others, the deity of fragrance, and, upon entering the house, the weapons and guardians of the directions are worshipped, as well as the auspicious pot in the worshipper’s own name. Vardhanī, the Lord of Obstacles, the Guru, and the Self are worshipped in turn. The practitioner anoints with all herbs, fumigates with flowers and sacred grass, and invokes the sacred thread, placing it in the middle of joined palms, to complete any deficiencies in the rite as prescribed. A heartfelt invocation is made: “I invoke you, O powerful one, fulfiller of desires; grant success to the worshipper, O Lord of the sentient and insentient. O Śambhu, always and in every way, salutations to you; be gracious to me. You are invoked, O Lord of the gods, together with the goddess and the leaders of the hosts.