Īśvara spoke to Guha, saying, “Let me now explain to you, step by step and in brief, the sacred process of installation: the seat, the power, Śiva, the liṅga, and their union with the Śiva-atom. There are five kinds of installation, each with its distinct form. Where there is union with the Brahma-stone, that is held as the highest installation. Establishing the seat according to the proper method is essential; when the seat is inseparable from the installation, it is called a fixed establishment. Raising up refers to the process that follows the removal of the liṅga; after the liṅga is raised, the wise perform its consecration. This establishment, as described, is of two kinds—applicable to Viṣṇu and others—and in all cases, one must invoke the supreme, auspicious consciousness. Because there are differences such as foundation and other factors, even temples are of five types. When one desires to build a temple, it is necessary to examine the earth. The soils are of various kinds: white soil, scented with clarified butter, is suitable for priests; red soil, fragrant and red-scented, is for others; yellow soil, black and unscented, is not to be used for those associated with liquor. Of all directions, eastern soil is especially praised, but good soil may be found in the east, north, or elsewhere. If the pit is full and yields plenty of clay, it is considered best. The earth should be understood as excellent, descending to the lowest, or washed clean with water and similar means. If it is corrupted by bones, charcoal, or other impurities, the teacher must purify it thoroughly. For constructing cities, villages, fortresses, houses, or temples, repeated digging or plowing with cattle prepares the ground. In a pavilion, after the worship of the door and completion of rites with mantras, a thousand offerings are to be made with the Aghora weapon, following the prescribed rule. Once the ground is leveled and plastered, the directions must be purified. Using gold, curds, and unbroken grains, lines are drawn in a clockwise direction. In the center, and in the northeast corner, a full pot is placed and Śiva is worshipped; after honoring the officiant, the digging tools are sprinkled with water from this pot. After appeasing the hosts of demons outside, oblations are offered to the quarters. The ground is sprinkled and bathed, and digging tools and other items 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. Once the pot is worshipped, and the auspicious moment for the fire-pit arrives, digging is done with a consecrated spade moistened with honey. The earth is placed in the southwest, and 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. After circling with the pot, an offering of arghya is prescribed. Thus, one takes possession of the land. If the earth is gravelly or watery, to remove defects or impurities, it must be dug; if a foreign object is found, a maiden removes it according to the rule. If a man lacks hair, teeth, or milk, auspicious letters falling from banners of Agni and the like indicate the presence of a foreign object. The measure for action is determined by deformity of the limb; the entry, movement, and cries of animals indicate the directions. One should inscribe the eightfold group of Mothers on a board or the ground; knowledge of the thorn is determined by the group, proceeding from the east to the end of the directions. Where there is no group, iron is used; in the ‘ka’ group, coal from fire; in the ‘ca’ group, ash; in the ‘ṭa’ group, bone in the southwest. In the ‘ta’ group, a brick is used; in the ‘pa’ group, a skull; in the ‘ya’ group, a worm or similar; in the ‘śa’ group, metal. In the ‘ha’ group, silver is used; likewise, from other groups, use harmful items. Sprinkle with water and fill with earth to a depth of eight finger-breadths. A pit just less than a foot deep is dug, filled with wet earth, and struck with a mallet. The ground is smeared and leveled, and the teacher proceeds. Carrying the general offering, he goes to the pavilion to be described; after worshipping at the gateway, he enters by the western door. There, he performs self-purification and other rites, consecrates the fire-pit and pavilion, joins the pot with the growth vessel, and worships 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, he goes to the pavilion for the bathing of the stones. The stones for the temple’s liṅga, named for the foot and other parts, should be eight finger-breadths high, square, and well-made. They should be made of rock; for bricks, half that size is used. In a stone temple, stone slabs are used; in a brick temple, bricks. The stones are marked with nine faces and other symbols; lotuses are marked with lotuses. Nanda, Bhadra, Jaya, Rikta, and Pūrṇā are considered the fifth. Of these, the lotus, great lotus, conch, makara, and ocean are the five—these are the treasure pots, placed in order below. Nanda, Bhadra, Jaya, Pūrṇā, Ajitā, Aparājitā, Vijayā, Maṅgalā, and Dharaṇī are the nine stones. Subhadra, Vibhadra, Sunanda, Puṣpanandaka, Jaya, Vijaya, Kumbha, Pūrṇa, and Uttara are the others. These nine treasure pots are placed in order; after placing the seat, they are marked and struck with an arrow. All of them, without distinction, are covered with three cloths, earth, cow dung, cow urine, decoctions, and fragrant water. Using the weapon-mantra ‘hūṃ phaṭ’, the cleansing bath is performed. Then, according to the rite, bathing is done with pañcagavya and pañcāmṛta. Afterwards, the inner fragrant water bath is performed, marking each stone with its own name. Then, they are bathed with waters from fruits, gems, gold, and cow’s horn, completing the sacred process of installation as revealed by Īśvara.