With deep reverence, the sacred rites for preparing the temple grounds begin. The worshipper first invokes the mantras: “Om, homage to the form of earth; Om, homage to Brahmā, lord of the form of earth.” With these words, the worship of five pots is performed in sequence, each honored by its own name. Following the prescribed procedure, the pots are sealed, starting from the central stone, establishing the foundation for the sacred work. A protective boundary is then marked, using sacred grass and sesame seeds, accompanied by the appropriate mantra. Into the prepared fire pits, the worshipper places the ritual energy, offering worship and oblations with utmost care. The forms of the principles and their ruling deities are then honored with offerings of ghee and other sacred substances. To purify the Brahmā portion, the root and limbs are consecrated in turn, each with the Brahmā mantras, ensuring every part is sanctified. Once the count reaches a hundred or more, the stones are sprinkled with water for peace and tranquility. Each stone is touched with kuśa grass, and the principles are worshipped in their ordained order. Presence and connection are firmly established, and the worshipper purifies and consecrates once again, moving through the three ritual portions in repeated cycles, as tradition commands. With the mantra—“Om āṃ īṃ, homage to the principles of self and knowledge”—the three limbs of Brahmā are touched in order, using the roots of darbha grass. The worshipper contemplates the principles, applying both brief and extended meditations. Next, with the mantra—“Om hām um, homage to the principles of knowledge and Śiva”—ghee and honey are poured into copper pots adorned with precious gems. The guardians of the worlds, the presiding deities, are sprinkled with the five sacred products of the cow and with arghya offerings. Each is worshipped with their proper mantras. In their presence, a homa is performed, the sacred fire carrying offerings to the divine. For all the stones, their presiding deities—golden in hue, radiant with knowledge, adorned with gems, and ritually bathed—are invoked, so that any fault or impurity, whether in excess or deficiency, is removed, purifying both the site and the ground. When the temple’s ground is measured, care is taken to mark the main hall and vestibule. Sixty-four storage rooms are planned, and the altar is set in perfect symmetry. In each corner, pillars are raised, and eight cords are stretched diagonally to the corners, delineating the sacred space. Here, the two-footed and six-footed beings are worshipped according to the rules. During these rites, the Vāstu-purusha is remembered—a cosmic being, his hair tied up, lying prone in the form of a demon, his face turned north. His knees and elbows rest in the directions of Vāyu and Agni; his soles point toward the ancestral direction, his head toward the fierce direction, and his hands, joined in reverence, rest at his heart. Upon his body, auspicious deities are established; they have already been worshipped, and the eight lords of the corners take their stations in the eight half-corners. The six-footed beings, beginning with Marīci, are placed in the directions from east onward; at the center sits the four-footed Brahmā, while the remaining are known as the one-footed. At the point where all channels converge is the great vital spot, the very heart of the site, marked by the trident, the svastika, the thunderbolt, and the great svastika within its enclosure. The three-peaked, the wrist-joint, and the supremely pure spot—these twelve vital points are to be carefully avoided when building walls and other structures. Next, offerings are made: clarified butter mixed with unbroken rice is given 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, and clarified butter, wheat, and rice-cakes to Satya and Bhṛśa. Uncooked meat is presented to Antarikṣa, a weapon to Śakti, and in the east, a ladle filled with honey, milk, curds, and clarified butter is offered to Agni. Roasted rice and pure water in a golden vessel are given to Vitatha; honey is offered to the guardian of the house; and rice cooked with pulses to Yamarāja. Fragrance is offered to the lord of Gandharvas; the tongue of a bird to Bhringa; lotus leaves to the deer; and so, offerings are made to the eight deities in the southern direction. To the ancestors, sesame-water, milk, and a twig for cleaning the teeth are offered; to the divine doorkeeper, a cow marked with a seal. Sugrīva receives cakes; Puṣpadanta, darbha grass; Pracetas, a red lotus; and Asura, spirituous liquor. Śeṣa is given clarified butter and rice cooked with jaggery; Rogā, cakes of clarified butter or roasted rice in the west, as prescribed for the eight deities. To Māruta, a yellow banner is offered; to Nāga, nāgakeśara flowers; and to Bhallāṭa, the chief, a well-prepared pulse soup and other foods. To Soma, milk-rice with ghee is given, as also to Śālūka and Mūṣa. To Lopī, Maditi, and Diti, the offering is a city in the northern octant. In the east, Brahman receives sweet cakes; Marīci, a six-petaled flower; and Savitṛ, red flowers placed below the fire in the corner chamber. Below that, sacred grass water is offered to Sāvitrī in the chamber; on the southern side, red sandalwood is given to Vivasvat, who sits in the six-petaled seat. Indra, in the chamber below the Rakṣas corner, receives rice cooked with turmeric; below Indra, Indrajaya is given mixed food. In the seat of Varuṇī, in the six-petaled position, sweetened rice is offered to Mitra. At the lower place of the wind corner, clarified butter-cooked food is given to Rudra; below that, meat is offered to Rudra’s servant. In the northern path, black gram is offered to the earth-holder in the six-petaled seat. To Āpa, below the Śiva corner, and to Sāya at that same place, curd and milk are offered in order, with due worship. At the center, where Brahman is established in the four-footed seat, a sacrificial porridge made with the five products of the cow and ghee is offered. In the corners from Īśāna through the wind direction, the four guardians of the dwelling, beginning with Caraka, are worshipped as prescribed. Carakī is offered meat with ghee; Vidāryā, curd in a lotus bowl; Pūtanā, a portion of bile and blood. To Pāparākṣasī, bones and portions of blood and bile are offered. In the east, black gram rice is given to Skanda. Aryaman in the southern quarter receives cakes with pulse; Jambhaka in the Varuṇa direction, meat with blood. In the north, Pilipiñja is offered red rice and flowers. Alternatively, the entire dwelling may be worshipped with sacred grass, curd, and water. Within the house or city, worship is performed with eighty-one seats; three-footed lines are drawn, and six-petaled seats are placed in the corners, completing the sacred establishment of the temple’s foundation and its protection by the divine.