In the sacred tradition, the measurement of life is woven with the mysteries of Yama, the passage of years, lunar days, and the steadfast pole star. To invoke these cosmic forces, one must inscribe mantras for the Sun, Moon, Īśa, Durgā, Śrī, and Viṣṇu upon birch bark, using the prescribed formulas. The practitioner, with unwavering recitation, traces a clear line—resembling the pale hue of cow urine—beginning with one, then three, and continuing through groups of three and four, each step performed with precision. The Maruts, the very essence of space, and those born of the Maruts, are invoked in sixty-four steps in the same manner. From the casting or fall of dice, and at the start of odd numbers, auspiciousness and other outcomes are discerned. Whether beginning from a single or triple group, or concluding with eight and three, the signs for banners and similar omens are interpreted: a deficiency is inauspicious, while uneven counts bring forth auspiciousness and related results. The sacred syllables—ā, i, pa, lla, vi, and others—along with the sixteen primordial vowel sounds, are combined with initial consonants to create the mantras of the three cities. The seed syllable hrīṃ, those beginning with praṇava (the sacred syllable Om), and ending with namas (salutation) in worship, form a collection of mantras numbering twenty thousand and one hundred sixty more. Special mantras are designated for the deities: āṃ and hrīṃ for Sarasvatī and Caṇḍikā, and likewise for Gaurī and Durgā; āṃ and śrīṃ for Śrī herself. Similarly, kṣauṃ and kauṃ are for Sūrya, āṃ and hauṃ for Śiva, āṃ and gaṃ for Gaṇeśa, and āṃ mantras for Hari. All these mantras are formed from one hundred and fifty-one initial sounds and sixteen vowels, their combinations yielding the full array of sacred utterances. For the Sun, Īśa, the Goddess, and Viṣṇu, and by the movement of letters, Indra and others, three hundred and sixty mantras are assigned to each circle in proper order. The teacher, having undergone consecration, must recite these, meditate upon their meanings, and initiate worthy disciples. Then, Lord Īśvara addressed Guha, promising to explain, in brief and in order, the process of installation: the seat, the inherent power, Śiva, the liṅga, and their union with the Śiva-atom. There are five kinds of installation, each with its own form. Where there is union with the Brahma-stone, that is called installation in the highest sense. The correct establishment of the seat, following proper method, is the placing of the foundation. When the seat is inseparable from the installation, it is called fixed establishment. The act of raising up, preceded by the removal of the liṅga, is another type: here, the wise perform consecration after elevating the liṅga. This establishment, as described, is of two types for Viṣṇu and others, but in all cases, one should invoke the supreme, auspicious consciousness. Temples themselves are of five types, distinguished by their foundation and other factors. When one desires to build a temple, the earth must first be examined. White earth, fragrant with clarified butter; red earth, red-scented and sweet; yellow or black earth, unscented by liquor—these are the soils appropriate for priests and others, each in their proper order. Of all directions, the eastern soil is especially praised, though good earth may be found elsewhere. If a pit yields abundant, rich clay, it is considered best. The earth should be judged from excellent to lowest quality, and if it is tainted by bones, charcoal, or other impurities, the teacher must purify it thoroughly. Whether for a city, village, fortress, house, or temple, the ground should be prepared by repeated digging or plowing with cattle. In a pavilion, after worshipping the doorway and completing the rite with mantras, one should perform a thousand offerings with the Aghora weapon, following the prescribed rule. Once the ground is leveled and plastered, the directions are purified. With gold, curds, and unbroken grains, lines are drawn in a clockwise direction to sanctify the site. In the center, or in the northeast corner, a full pot is placed and Śiva is worshipped there. The officiant is honored, and the digging tools are sprinkled with the sanctified water. After ritually appeasing the hosts of demons outside the site, oblations are offered to the quarters. The ground is sprinkled and bathed, and the tools and implements are worshipped. Another pot, covered with a pair of cloths, is placed on the shoulder of a twice-born, accompanied by singing, music, and the sounds of Brahmins. When the worship of the pot is complete and the auspicious moment for the fire-pit arrives, the digging is begun with a consecrated spade, moistened with honey. The earth removed is placed in the southwest, and the water from the pot is poured into the pit, then led to the desired eastern boundary of the site. Standing there for a moment, one walks around the site, sprinkling the boundary markers as far as the northeast region extends. The offering of arghya is made after circling the site with the pot, thus taking possession of the land. If the earth is gravelly or watery, or otherwise impure, it must be dug up to remove defects. If a foreign object is found, a maiden should remove it according to the rule. If a man is without hair, teeth, or milk, then the auspicious letters, as they fall from the banner of Agni and similar signs, reveal the presence of a foreign object. The measure for action is recognized by deformity of the limb, or by the entry, movement, and cries of animals, which indicate the directions. The eightfold group of Mothers is inscribed on a board or on the ground, and knowledge of the “thorn” or obstacle is determined by the group, proceeding in order from the east to the end of the directions. Where there is no group, iron is used; in the 'ka' group, fire’s coal; in the 'ca' group, ash; in the 'ṭa' group, bone in the southwest. In the 'ta' group, a brick; in the 'pa' group, a skull; in the 'ya' group, a worm or similar; and in the 'śa' group, metal. In the 'ha' group, silver is used, and from other groups, harmful items as well. The site is sprinkled with water and filled with earth to a depth of eight finger-breadths. A pit, just less than a foot deep, is dug and filled with wet earth, then struck with a mallet. The ground is smeared and leveled, preparing it for the next rites. Carrying the general offering, the teacher proceeds to the pavilion, worships at the gateway, and enters by the western door. There, the teacher performs self-purification and other rites, consecrating the fire-pit and pavilion, joining the pot with the growth vessel, and worshipping the guardians of the directions and Shiva. All rites for the birth and worship of the fire are performed as before. Accompanied by the sacrificer, the teacher then proceeds to the pavilion for the ceremonial bathing of the stones, thus completing the sacred preparations.