In the sacred tradition, the rite of consecration begins with careful preparation. An altar is constructed, measuring two hand-spans in length and eight fingers in height. Upon this altar, a seat made from Śrīparṇa leaves and similar sacred foliage is arranged, and there, the infinite mind is invoked and placed. The disciple, having been seated facing east and made complete through ritual means, is worshipped with offerings such as a girdle, rice, clay, ashes, dūrvā grass, and balls of cow dung. The ceremony proceeds with anointing the disciple using prepared rice, curd, and consecrated water, followed by milk and rice, all accompanied by the mantras dedicated to the lords of knowledge. Next, the disciple is bathed with water from pots, establishing the svadhā, the sacred offering. Once bathed, he is dressed in clean garments and seated to the right of Shiva, signifying his proximity to the divine. On the seat previously described, the disciple is again worshipped, this time with a turban, yoga-belt, crown, knife, and water-pot, marking his elevated status. Further, the disciple receives a rosary, a book, and other symbols of spiritual office, including a palanquin and similar insignia. The teacher, knowledgeable in the duties of initiation, explanation, and installation, proclaims that from this day forward, these responsibilities are conferred upon the disciple. Having thoroughly examined the disciple, the teacher performs the rite and commands: “Having saluted the disciple, then bowing to the great Lord—” For the removal of obstacles and fiery impediments, a prayer is offered: “I have been instructed by you, O Guru in form, for the purpose of consecration.” The teacher then announces to Shiva: “He who has mastered the scriptures is now consecrated by me, O Shiva. For the satisfaction of the mantra-circle, let him offer five sets of five oblations.” After these offerings, the full oblation is given, and the disciple is placed at the teacher’s right. The teacher places his fingers, starting from the little finger, into the disciple’s right hand in proper order. The bound disciple is touched with the burnt tips of darbha grass, and flowers are placed in his hand, prompting him to perform obeisance. Ritual acts are then performed involving the pot, the fire, Shiva, and the teacher himself. Disciples are accepted only after thorough examination according to scripture. The consecration is performed as desired for kings, Brahmins, men, and others. The mantra “āṃ śrāṃ śrauṃ paśuṃ hūṃ phaṭ,” known as the king of weapons, is used from the moment of consecration. Īśvara instructs that the consecrated one should worship Shiva, Viṣṇu, the Sun, and other deities, bathing them with the five products of the cow amid the sounds of conch shells and kettle-drums. Those who worship the gods and their realms uplift their own families, and all accumulated sin—even from a hundred thousand million years—is burned away by anointing the gods with ghee in the fire. Bathing the gods with ghee and similar offerings transforms the worshipper into a god. After anointing the gods with sandalwood, offerings such as nāndī are made, and hymns are sung in praise, requiring little effort but great devotion. The gods bestow knowledge of past and future, insight into mantras, intelligence, enjoyment, and liberation. Subtle questions are answered, and auspicious or inauspicious results are determined by two means. With three, the living soul and the root element are understood; with four, the intellect of Brahmins and others; with five at the beginning, the elements and principles are recognized, followed by recitation and related acts. At the end of single, triple, or triple groups, and pairs, auspiciousness or its opposite is determined, with Indra being auspicious among threes. In groups of numbers, the span of life is determined by Yama, the year, the lunar day, and the pole star. Mantras for the Sun, Moon, Īśa, Durgā, Śrī, and Viṣṇu are inscribed on birch bark. The firmness of recitation and a clear line resembling cow urine, beginning from one and progressing to three and fourfold groups, are essential. With the Maruts, space, and Marut-borns, sixty-four steps are followed. The fall or touch of dice at the beginning of odd numbers determines auspiciousness and other qualities. Beginning from single or triple groups and ending with eight and three, banners and similar symbols are judged: deficiencies are inauspicious, uneven numbers bring auspiciousness. Mantras are formed from initial sounds such as ā, i, pa, lla, vi, and the sixteen preceding vowel sounds. With these, the mantras of the three cities are created. The seed syllable hrīṃ and those beginning with praṇava, ending with namas, are used in worship, totaling twenty thousand mantras and one hundred sixty more. Mantras āṃ and hrīṃ are for Sarasvatī and Caṇḍikā, as well as Gaurī and Durgā, while āṃ and śrīṃ are for Śrī. Kṣauṃ and kauṃ are for Sūrya; āṃ and hauṃ for Śiva; āṃ and gaṃ for Gaṇeśa; and āṃ for Hari. With one hundred fifty-one initial sounds and sixteen vowels, all mantras are formed. For the Sun, Īśa, the Goddess, and Viṣṇu, the movement of letters, Indra, and others, three hundred sixty mantras are used for each circle. The consecrated teacher should recite, meditate, and initiate disciples. Īśvara then explains the installation process to Guha. The seat, the power, Shiva, the liṅga, and their union with the Shiva-atom are described. There are five kinds of installation, each with its own form. Union with the Brahma-stone is especially called installation. Establishing the seat according to proper method is key; when the seat is not separate from the installation, it is called fixed establishment. Raising up is when the liṅga is removed first, then raised and consecrated by the wise. This establishment is of two kinds for Viṣṇu and others, and in all, one should invoke the supreme, auspicious consciousness. Differences such as the foundation and other factors create five types even among temples. When desiring to build a temple, one must examine the earth. White earth, scented like clarified butter, is for priests; red, fragrant earth is for others; yellow and black earth, unscented by liquor, are also used in order. In the east, north, and everywhere, eastern soil is especially praised. If the pit is full and yields much clay, it is considered best. The earth is judged from excellent to lowest, washed with water and similar means. If corrupted by bones, charcoal, and other impurities, the teacher must purify it thoroughly. For cities, villages, fortresses, houses, and temples, the ground must be prepared by repeated digging or plowing with cattle, ensuring it is ready for sacred construction. Thus, the tradition guides the devotee through the consecration and installation, from the altar and the disciple to the worship of the gods and the preparation of the earth, ensuring each step is performed with reverence, precision, and devotion.