With great reverence and precision, the sacred work of establishing a temple begins. The foundation stones for the temple’s liṅga—each named for the foot and other parts—are carefully selected. Each stone is to be eight finger-breadths high, perfectly square, and expertly crafted. When the temple is of stone, these foundational stones are to be hewn from solid rock; for brick temples, the bricks should be half the size. Stone slabs are used in stone temples, while bricks are proper for brick temples. Upon these stones, auspicious markings are made: nine faces and other symbols, with lotuses marked upon lotuses. The stones are further distinguished by names—Nanda, Bhadra, Jaya, Rikta, and Pūrṇā, with Pūrṇā considered the fifth. Among these, five are especially noted: the lotus, the great lotus, the conch, the makara, and the ocean. These are known as the five treasure pots, and they are placed in their prescribed order beneath the foundation. The nine sacred stones are named Nanda, Bhadra, Jaya, Pūrṇā, Ajitā, Aparājitā, Vijayā, Maṅgalā, and Dharaṇī. Alongside these, other stones bear the names Subhadra, Vibhadra, Sunanda, Puṣpanandaka, Jaya, Vijaya, Kumbha, Pūrṇa, and Uttara. These nine treasure pots are to be placed in their proper sequence after first establishing the seat. Each is marked and ritually struck with an arrow to sanctify its position. All these stones, without distinction, are then covered with three layers of cloth, purified with earth, cow dung, cow urine, herbal decoctions, and fragrant water. With the weapon-mantra “hūṃ phaṭ,” a cleansing bath is performed, followed by ritual bathing with pañcagavya (the five sacred products of the cow) and pañcāmṛta (the five nectars). An inner bath with fragrant water is given, each stone being named as it is washed. Then, waters from fruits, gems, gold, and a cow’s horn are poured over them. The stones are anointed with sandalwood paste and again wrapped in cloths. A golden seat is offered to them, and they are carried around the sacrificial site in a clockwise direction. With devotion, the stones are then placed heart-side up upon a bed or couch made of kuśa grass. They are worshipped, and the cosmic principles—from earth up to the highest—are arranged in discernment. The threefold principle, pervading the three divisions, is set out in order, beginning with intellect and ending with mind, spanning the entire range from thought to subtle essence. From the subtle essence up to earth, the presence of those whose nature is knowledge of Śiva is invoked. Each principle and its presiding lord is worshipped in the heart with appropriate mantras. In places marked with garlands of flowers and other auspicious signs, the worship proceeds in proper order: “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 the elements—earth, fire, sacrificer, sun, water, wind, moon, and others—are invoked. For each principle, eight forms are assigned to each stone: all are forms of Paśupati, fierce Rudra, Bhava, and Īśvara. Mahādeva and Bhīma, and their aspects, are worshipped in order: “Om, homage to the form of earth; Om, homage to the lord of earth.” The guardians of the worlds are worshipped in sequence with their own mantras. After placing the stones, the pots are worshipped with these mantras or with one’s own syllables. The seed syllables for Indra and others are recited in proper order: “Lūṃ, ruṃ, śūṃ, pūṃ, vūṃ, yūṃ, mūṃ, hūṃ, kṣū”—thus, the nine-stone arrangement. The stone is also considered fivefold, and for each principle, five forms are arranged, beginning with earth. The five lords—Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva—are worshipped in these places as before. “Om, homage to the form of earth; Om, homage to Brahmā, lord of the form of earth.” With these mantras, the five pots are worshipped in order by name, and then sealed according to the prescribed procedure, starting from the central stone. A boundary is made with mantra, using sacred darbha grass and sesame seeds. The energy is placed in the fire pits, and 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 with Brahmā mantras. After preparing a hundred or more, the stones are sprinkled with water for peace. Touched with kuśa grass, each principle is worshipped in order. Once presence and connection are established, purification and consecration are repeated, moving through the three portions as the ritual requires. With the mantra “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 the principles are contemplated with both brief and extended focus. “Om hām um, homage to the principles of knowledge and Śiva.” Copper pots adorned with gems are filled with ghee and honey. The presiding deities of the guardians of the worlds are sprinkled with the five products of the cow and with offerings of arghya. After worshipping with the proper mantras, a homa is performed in their presence. For all the stones, their presiding deities—forms of knowledge, golden in hue, adorned with stones, and ritually bathed—are recalled, so that any deficiency or excess of faults may be removed, and the site and ground are purified. When the site is thus sanctified, the next step is to measure out the temple’s ground. The main hall and vestibule are marked, and sixty-four storage rooms are planned, with the altar placed evenly. In the corners, pillars are set up, and eight cords are stretched to the diagonal corners. There, the two-footed and six-footed beings are worshipped according to the rules. Attention turns to the Vāstu-purusha, his hair tied up, lying down in the form of a demon, as the walls and other structures are laid out, his face turned to the north. His knees and elbows point to the directions of Vāyu and Agni; his soles rest in the ancestral direction, his head in the fierce direction, and his hands, joined in reverence, are at the heart. Upon his body are established auspicious deities who have been worshipped. The eight lords of the corners are stationed in the eight half-corners. The six-footed ones, beginning with Marīci, occupy the directions from east onward in order. In the center stands the four-footed Brahmā, while the others are called the one-footed. Where all the channels meet is the great vital spot, which yields its own result. There, the trident, svastika, thunderbolt, and the great svastika with its enclosure are present. The three-peaked, the wrist-joint, and the perfectly pure spot—these twelve vital points must be carefully avoided in the walls and other parts of the temple site. Offerings are then made: clarified butter mixed with unbroken rice to Īśa, water from a lotus to Parjanya, and a bright saffron flag to Jayanta. Gem-water is offered to Mahendra, a grey canopy to the Sun, clarified butter, wheat, and rice-cakes to Satya and Bhṛśa. Uncooked meat is offered to Antarikṣa, a weapon to Śakti, and in the east, a ladle filled with honey, milk, curds, and clarified butter is offered to Agni. Thus, with each step performed in accordance with the sacred injunctions, the temple’s foundation is made ready—every stone, every offering, every mantra and gesture establishing a dwelling fit for the Divine.