In a grand pavilion, after the rituals of worshipping the doors and other preliminary rites, and the completion of the ceremony with sacred mantras, the officiant begins the thousandfold offering using the Aghora weapon, following the prescribed rule. The ground is carefully leveled and plastered, and the directions are purified. With gold, curds, and whole grains, auspicious lines are drawn in a clockwise manner. At the center, specifically 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 water from the pot. Outside, the hosts of demons are ritually appeased, and oblations are offered to the quarters. The ground is sprinkled and bathed, and the digging tools, along with other implements, are worshipped. Another pot, covered with two cloths, is placed upon the shoulder of a twice-born, accompanied by singing, music, and the voices of Brahmins. Once the pot has been worshipped and the auspicious moment for the fire-pit arrives, the ground is dug with a consecrated spade, moistened with honey. The earth is placed in the southwest, and the water from the pot is poured into the pit, leading it toward the desired eastern boundary of the site. Standing there for a moment, the officiant walks around the site, sprinkling the boundary markers as far as the northeast region extends. This offering of arghya is prescribed after circling the site with the pot, thus taking possession of the land. If the earth is gravelly or watery, to remove defects or impurities, the ground is dug; if a foreign object is found, a maiden, following the rule, removes it. If a man is found without hair, teeth, or milk, the auspicious letters falling from the banner of Agni and others indicate the presence of a foreign object in its place. The measure for action is discerned by deformity of limb, and the directions are indicated by the entry, movement, and cries of animals and the like. The eightfold group of Mothers is inscribed on a board or on the ground; knowledge of the thorn 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, coal from fire; 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; in the 'śa' group, metal. In the 'ha' group, silver is used; likewise, from other groups, harmful items are selected. 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, 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. Inside, 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 Śiva. He performs all the rites for the birth and worship of the fire 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, are eight finger-breadths high, square, and well-made. They are made of rock, and for bricks, half that size is used; in a stone temple, stone slabs are used, while in a brick temple, bricks are employed. 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 to be placed in order; after first 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, they are bathed with pañcagavya and pañcāmṛta. Afterward, an inner fragrant water bath is performed, marking each with its own name, then bathing them with waters from fruits, gems, gold, and cow's horn. The stone is anointed with sandalwood and covered with cloths; a seat made of gold is offered, and it is carried around the sacrificial site in a clockwise direction. It is placed with the heart upon a bed or couch made of kuśa grass, worshipped, and then, with discernment, the collection of principles is arranged from the earth up to the highest. The threefold principle, pervading the three divisions, is arranged in sequence: beginning with intellect and ending with mind, within the limits of thought and subtle essence. From the subtle essence up to the earth, the presence of those whose nature is Śiva-knowledge is established. The principles and their lords are worshipped in the heart with one's own mantra. In places marked with garlands of flowers and other signs, in proper order, homage is offered: 'Om hūm, homage to the principle of Śiva; Om hūm, homage to Rudra, lord of the Śiva principle; Om hām, homage to the principle of knowledge; Om hām, homage to Viṣṇu, lord of the knowledge principle; Om hām, homage to the principle of self; Om hām, homage to Brahmā, lord of the self principle.' Then, homage is offered to earth, fire, sacrificer, sun, water, wind, moon, and others. For each principle, eight forms are assigned to each stone: Paśupati, fierce Rudra, Bhava, and Īśvara. Mahādeva and Bhīma, and the portions of the forms in proper sequence, are worshipped: 'Om, homage to the form of earth; Om, homage to the lord of earth.' Beginning with these mantras, the guardians of the worlds are worshipped in order with one's own syllables. Having placed them, the pots are worshipped with those mantras or with one's own syllables; the seed syllables for Indra and others are stated in proper sequence: 'Lūṃ, ruṃ, śūṃ, pūṃ, vūṃ, yūṃ, mūṃ, hūṃ, kṣū.' Thus, the nine-stone arrangement is completed; the stone is also fivefold. For each principle, the forms are arranged, five in creation, beginning with earth. Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva—these five lords of forms are worshipped in those places as before, completing the sacred installation and honoring the divine presence in the heart of the temple.