If a man is found lacking hair, teeth, or even milk, then the auspicious letters that descend from the banners of Agni and similar deities reveal that something foreign has taken their place. In such cases, one must discern the proper course of action by observing any deformity of the limbs, and by paying attention to the entry, movements, and cries of animals and other omens, for they indicate the directions to be followed. To uncover hidden obstacles, the eightfold group of Mothers should be inscribed upon a board or on the ground. Knowledge of these obstructions—the “thorns”—is determined by the sequence of the group, starting from the east and moving through all directions. Where this group is absent, iron is to be used; for the ‘ka’ group, coal from fire; for the ‘ca’ group, ash; for the ‘ṭa’ group, bone placed in the southwest. The ‘ta’ group requires a brick; the ‘pa’ group, a skull; the ‘ya’ group, a worm or something similar; and the ‘śa’ group, metal. For the ‘ha’ group, silver is used. From the other groups, harmful items are to be chosen as appropriate. These objects are then sprinkled with water and covered with earth to a depth of eight finger-breadths. A pit is dug, just less than a foot deep, filled with wet earth, and struck with a mallet. The ground is then smeared and leveled, preparing the space for the next sacred acts. Carrying the general offering, the officiant approaches the pavilion as prescribed. After worshipping at the gateway, he enters through the western door. There, he performs rites of self-purification, consecrates the fire-pit and the pavilion, unites the ritual pot with the vessel for growth, and worships both the guardians of the directions and Lord Shiva. All the rites for the birth and worship of the fire are performed as before. Accompanied by the sacrificer, the officiant proceeds to the pavilion for the ritual bathing of the stones. The stones destined for the temple’s liṅga, named for the foot and other parts, are crafted to be eight finger-breadths high, square, and well-made. Stones are to be fashioned from rock, and if bricks are used, they should be half that size. In a stone temple, stone slabs are used; in a brick temple, bricks are appropriate. Each is marked with nine faces and other auspicious symbols—lotuses are marked with lotuses. The five forms—Nanda, Bhadra, Jaya, Rikta, and Pūrṇā—are considered the fifth. Among these, the lotus, great lotus, conch, makara, and ocean are the five treasure pots, which are placed in order below. The nine sacred stones are named: Nanda, Bhadra, Jaya, Pūrṇā, Ajitā, Aparājitā, Vijayā, Maṅgalā, and Dharaṇī. Other stones are known as Subhadra, Vibhadra, Sunanda, Puṣpanandaka, Jaya, Vijaya, Kumbha, Pūrṇa, and Uttara. These nine treasure pots are placed in their proper order; after establishing the seat, each is marked and struck with an arrow. All are covered with three cloths, then with earth, cow dung, cow urine, herbal decoctions, and fragrant water. With the weapon-mantra “hūṃ phaṭ,” the cleansing bath is performed, followed by bathing with pañcagavya and pañcāmṛta as prescribed. Next, an inner bathing is done with fragrant water, each stone being named in turn, and then with waters drawn from fruits, gems, gold, and the cow’s horn. Each stone is anointed with sandalwood paste and covered with cloths. A golden seat is offered to it, and it is carried around the sacrificial site in a clockwise direction. The stone is then placed with the heart upon a bed or couch made of kuśa grass, worshipped, and the collection of principles is arranged, from earth up to the highest. The threefold principle is set forth, pervading the three divisions in sequence, beginning with intellect and ending with mind, within the bounds of thought and subtle essence. From subtle essence up to earth, the presence of those whose nature is Śiva-knowledge is established. Each principle and its lord are worshipped in the heart with the appropriate mantra. In places marked with garlands of flowers and other signs, in proper order, the following is intoned: “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.” Thereafter, the elements—earth, fire, sacrificer, sun, water, wind, moon, and others—are honored in turn. For each principle, eight forms are assigned to each stone: all are Paśupati, fierce Rudra, Bhava, and Īśvara. Mahādeva and Bhīma, and the portions of the forms, are honored in proper sequence: “Om, homage to the form of earth; Om, homage to the lord of earth.” Thus, beginning with these mantras, the guardians of the worlds are worshipped in order with the appropriate syllables. Having set all in place, the pots are worshipped with these mantras or with one’s own syllables. The seed syllables for Indra and the others are stated in proper sequence: “Lūṃ, ruṃ, śūṃ, pūṃ, vūṃ, yūṃ, mūṃ, hūṃ, kṣū”—thus, the nine-stone arrangement. The stone is also considered fivefold; for each principle, the five forms are arranged, beginning with earth. Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva—these five lords of forms are worshipped in those places as before. “Om, homage to the form of earth; Om, homage to Brahmā, lord of the form of earth.” Beginning with these mantras, the five pots are worshipped in order with their own names, and then sealed, starting from the central stone. A boundary is created using sacred grass and sesame seeds, accompanied by the mantra; then, placing the energy in the fire pits, worship and oblations are offered. The forms of the principles and their lords are worshipped with ghee and other offerings. For the purification of the Brahmā portion, the root and limbs are consecrated in order by the Brahmā mantras. After filling up to a hundred or more, the stones are sprinkled with water for peace. Then, having touched them with kuśa grass, each principle is worshipped in sequence. Establishing presence and connection, the officiant again purifies and consecrates, moving through the three portions, repeating the ritual as prescribed. “Om āṃ īṃ, homage to the principles of self and knowledge.” The three Brahmā limbs are touched in order with the roots of darbha grass, and contemplation of the principles is performed with both short and long applications. “Om hām um, homage to the principles of knowledge and Śiva.” With ghee and honey, copper pots adorned with gems are filled. The presiding deities of the guardians of the worlds are sprinkled with the five sacred products of the cow and arghya offerings. After worshipping with the appropriate mantras, a homa is performed in their presence. For all the stones, the presiding deities—forms of knowledge, golden in hue, adorned with stones, and ritually bathed—are invoked, so that any deficiency or excess of faults may be removed and the site and ground purified. Then, Īśvara spoke: “Having measured out the temple, one should mark the main hall and the vestibule, and make sixty-four storage rooms, with the altar placed evenly.” Thus, the sacred procedures are faithfully set in motion.