Listen now to the sacred arrangement of the fire altar and the gathering of all that is auspicious for the great rite. In the western direction, the fire-pit is fashioned with six sides, while in the north, it takes the shape of a lotus. For Shiva, the pit is constructed with eight sides, dug at an oblique angle and surrounded by a raised embankment. Beyond this, three further embankments are formed, each as wide as a finger, intended for the Vedic fire. Each embankment measures six fingers in width, or sometimes just one, and always mirrors the shape of the main fire-pit. At the center of these embankments, the yoni—a sacred channel—should be placed, shaped like a peepal leaf. Its height is the breadth of a finger, its width eight fingers, and its length half the measure of the fire-pit itself, with its base matching the width of the pit’s neck. For fire-pits in the east, south, and southwest, the yoni is to face north; for the others, it should face east, or sometimes northeast. Know that a "finger" is defined as one twenty-fourth the length of the fire-pit. The gateways to the sacred enclosure are made from plaksha, udumbara, ashvattha, and banyan trees, each named in order as Peace, Spirit, Strength, Health, and so on. These gateways are five, six, or seven hand-lengths long, set a hand’s distance apart, with a width half their length, and are decorated with mango leaves and other auspicious foliage. Banners are raised, curved like Indra’s bow, in hues of red, black, smoky, shining moon-white, golden, and crystal-clear. From the east, the flags are red; from the south, they are blue, dedicated to Nirṛti. Each flag is five hands long and half as wide, broad and flowing. Their staffs are each five hands in length, and may be crafted from the wood of an anthill, the tip of an elephant’s tusk, or the horn of a bull. Twelve portions of clay are gathered: from a lotus cluster, from a boar’s abode, from a cowshed, and from a crossroads—eight portions are reserved for Vaikuṇṭha and Pinākin. The five astringent substances are collected from the bark of banyan, udumbara, ashvattha, mango, and jambu trees, and eight seasonal fruits are brought as offerings. Fragrant waters are drawn from sacred places and all medicinal plants, together with flowers and fruits, and even water from gems and cow horns, to be used in the ritual. For bathing, five purifying items are gathered, along with the nectar from five products of the cow. Substances made from flour and cloth are also prepared for purification. A pot with a thousand holes is set aside, along with rocanā pigment for drawing the maṇḍala, and roots from a hundred medicinal herbs—vijayā, lakṣmaṇā, and balā among them. Other herbs such as guḍūcī, atibalā, pāṭhā, sahadevā, śatāvarī, ṛddhi, and suvarcasā are also prescribed, each for the bathing rites. For protection, a heap of sesame and darbha grass is prepared, and ashes are used for bathing, along with powders of barley, wheat, and bael. Camphor is used for anointing, and the sides of the bathing pot are ritually cleansed. A bed is arranged, with a pair of pillows, a cushion, and a cloth, suited to one’s means. A vessel mixed with ghee and honey, and a golden stick are made ready. A nourishing Śiva pot is prepared, as are pots for the guardians of the world, one for sleep, and others for peace, according to the number of fire-pits. Additional pots are set for the doorkeepers, for dharma, for Vāstu, Lakṣmī, Gaṇeśa, and for peace. These containers are made from heaps of grain, adorned with cloth and garlands, filled with gold and fragrant water, and sprinkled with sanctity. Other vessels are filled with fruits, leaves, and auspicious marks, and are covered with cloths. White mustard seeds are brought, along with roasted rice for scattering, and the sword of knowledge is kept at hand. There is a vessel for oblations with a lid, and a ladle made of copper. A vessel mixed with ghee and honey is set aside for anointing the feet. Mats woven from three hundred darbha blades, measured by the arm, are prepared—some four-sided, some square, some made from palāśa leaves. There are vessels for sesame, for oblation, a half-vessel, and a purifier. In total, twenty-eight items are gathered: a pot for incense, ladles, a basket, a seat, a fan, and dry fuel. Flowers, leaves, guggul resin, lamps fueled with ghee, incense, unbroken rice, triple-threaded cords, cow’s ghee, barley, and sesame seeds are all assembled. Kusha grass is brought for purification, along with three sweet substances, ten sticks of fuel, a ladle as long as the arm, and a hand for the ritual appeasement of the Sun and other planets. The fuel sticks are gathered from arka, palasha, khadira, mango, pippala, udumbara, shami, durva, and kusha—one hundred and eight in all. If these are not available, barley and sesame may be used, as well as household utensils. Two cloths for the deities and others are included, along with a pot, ladle, and cover. For the worship of the teacher, rings, crowns, garments, necklaces, earrings, and bracelets are prepared, without any deceit regarding wealth. If any of these are lacking, the worship performed by the reciters, priests, astrologers, or artisans is still considered sufficient. For appeasing Vajra and the Sun, blue sapphires, blue gems, pearls, flowers, lotuses, conch shells, and the eighth gem, vaidurya, are prescribed. Vetiver, madhavi creeper, kranta, red sandalwood, agaru, fine sandal, sarika, kankusta, shankhini, and other medicinal herbs are also brought. The metals gold, copper, red metal, silver, bell metal, and lead are included, along with orpiment and realgar. Among minerals, red ochre, gold, makshika, mercury, fire-colored ochre, sulphur, and mica are gathered, as well as varieties of rice. Eight grains are enumerated: wheat, sesame, black gram, green gram, barley, nivara rice, and shyamaka. When all is thus assembled, Ishvara instructs: After bathing and performing the two daily rites, the teacher, intent upon the sacred syllable’s meaning, proceeds to the fire-hall, accompanied by companions, images, and brahmins. There, as before, he worships the gateways, beginning with Shanti, in proper order, circumambulating them and honoring the doorkeepers at each entrance. Thus the sacred preparations are completed, each detail attended, and the ritual is made ready for the presence of the Divine.