In the sacred space prepared for the great rite, the guardians of the directions are invoked and established with reverence. In the east, Nandi and Mahakala stand watch; in the south, Bhringi and Vinayaka; in the west, Vrishabha and Skanda; and in the north, Devi and Chanda. At the base of their branches, tranquil and cooling presences are honored: Ghata, Parjanya, Ashoka, Bhuta, Sanjivana, and Amrita. The worshipper proceeds, offering homage in the prescribed order to these pairs, invoking their names in the dative case, ending with the fourth, and concluding each with Om, for these deities bestow wealth and prosperity. Next, the guardians of the worlds, the gatekeepers of the earth, the two sacred streams, the three suns, the yuga, the Veda, Lakshmi, and Ganesha are all worshipped. Thus, at every gateway of the sacrificial hall, the gods are stationed to dispel obstacles and protect the rite, ensuring its purity and success. The worship continues, honoring the thunderbolt, spear, staff, sword, noose, banner, mace, trident, discus, lotus, and flag in order. With potent mantras such as “o hrūṃ phaṭ namaḥ” and “oṃ hrūṃ phaṭ, to the power at the gate, hrūṃ phaṭ namaḥ,” the deities Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, and Supratiṣṭhita are invoked. The eight deities of the banner, beginning from the east, are worshipped along with hosts of spirits, using mantras like “oṃ kauṃ, salutations to Kumuda.” Further, Hetuka, the destroyer of Tripura, the one called Śakti, Yamajhvaka, Kāla, Karālina, Ekāṅghni, Bhīma, and Aṣṭaka are honored. In the same manner, the guardians of the directions are worshipped in succession with offerings of flowers and incense, and are honored when satisfied. On colored carpets and bamboo pillars arranged in order, the five elements, beginning with earth, are worshipped together with Sadyojāta and other deities. The pavilion itself is recognized as pervading the realm of Sadāśiva, the abode of Śaṅkara, adorned with banners and powers, and is to be regarded according to the vision of the sacred principles. All obstacles having been driven away from the divine, atmospheric, and earthly realms as before, the worshipper enters by the western gate and acknowledges the remaining gates. Proceeding in a clockwise direction, and seated at the southern side of the altar facing north, the purification of the elements is performed as previously instructed. The internal offering is made, along with the special arghya, the purification of mantras and materials, and self-worship with the five products of the cow, following the established method. In the common seat, the three principles are placed in succession, especially for the Śiva principle. From the forehead, shoulder, and foot’s end, the supreme essence of Śiva’s knowledge is invoked, along with the deities Rudra, Nārāyaṇa, and Brahma, each with their own movements. With the mantra “oṃ haṃ hāṃ,” the form and its lord are installed as before—Śiva, all-pervading, with his limbs, and the Śiva hand placed upon the head. As the radiance enters through the Brahmarandhra, both outward and inward, it dispels the veil of darkness, illuminating all directions. Adorned with garlands, cloth, flowers, and other offerings, the worshipper meditates, “I am Śiva,” and rises with the sword of knowledge. With rites at the four corners, the pavilion is consecrated, blades of kuśa grass and other materials are scattered and gathered. Seats are made upon the growth, and the site and others are worshipped as before, including the Śiva pot and the growth pot, each on stable seats. The guardians of the worlds are visualized, each upon a pot in their respective directions, and Indra, the thousand-eyed, holding the thunderbolt, is especially contemplated. Indra is seen seated upon the great elephant Airavata, crowned with a golden diadem. Agni is remembered, bearing seven flames, holding a rosary and water pot, wreathed in fire, red in color, holding a spear, and seated upon a goat. Yama is envisioned, standing on a buffalo, holding a staff, as the fire of time; Nairṛta, with red eyes, on a donkey, holding a sword. Varuṇa is seen, white, seated on a makara, holding a serpent-noose; Vāyu, blue, rides a deer; Kubera is stationed upon a cloud. Śiva, with trident in hand, is worshipped upon a bull; Viṣṇu, with discus, upon a tortoise and Ananta; Brahmā, four-faced and four-armed, rides a swan. At the base of pillars, on pots, and on the altar, Dharma and others are worshipped; in the directions, some honor Ananta and the rest upon pots. Śiva’s command is proclaimed, the pot is revolved around the worshipper’s back, and, as before, the pot is first placed, then the vessel of increase. Śiva is established in a steady seat on the pot, and the weapon is given its fixed seat; after worshipping as before, it is touched with the gesture of emergence. A prayer is offered: “O Lord of the Universe, protect my sacrifice out of compassion for the devotees.” Having recited these words for protection, the sword is placed in the pot. At the time of initiation and establishment, whether on the pot, on the ground, or in the maṇḍala, after worshipping the Lord of Devas in the maṇḍala, the worshipper proceeds to the fire-pit. The navel of the fire-pit is placed at the front, the images are installed, and at the guru’s command, the rites are performed in each one’s own fire-pit. Those reciting the mantras do so by count; others recite the Saṃhitā; the brāhmaṇas, skilled in their branch of the Veda, recite the Śānti hymns. The Ṛgvedin, in the east, recites the Śrīsūkta, Pāvamānī, Maitraka, and Vṛṣākapi hymns. The Sāmavedin, in the south, recites the Devavrata, Bhāruṇḍa, Jyeṣṭhasāman, Rathantara, Puruṣa, and Gīti hymns. The Yajurvedin, in the west, recites the Rudra, Puruṣasūkta, the initial verses, and the Brahmaṇa. In the north, the Atharvavedin recites the Nīlarudra, the subtle and most subtle hymns, and the Atharvaśīrṣa, as prescribed. The teacher, having kindled the sacred fire, assigns a separate fire-pit to each; beginning from the eastern direction of the fire, the portions are distributed in order from the first fire-pit, thus completing the sacred preparations for the great rite.