Within the sacred space, colored carpets were spread, and bamboo pillars were raised in an auspicious sequence. Upon these, the worshipper began the veneration of the five great elements—starting with earth—invoking Sadyojāta and the other divine forms associated with each element. The pavilion itself was envisioned as pervading the very realm of Sadāśiva, the exalted abode of Śaṅkara, adorned with banners and the energies of the deities. Its form and arrangement were to be understood according to the vision of the underlying spiritual principles. As in the prescribed manner, all obstacles were removed from the divine, atmospheric, and earthly realms. With this purification accomplished, the worshipper entered through the western gate, making known the remaining entrances to the sacred enclosure. Proceeding clockwise, the worshipper took a seat on the southern side of the altar, facing north, and there performed the purification of the elements as previously taught. The internal offering was made, along with the special arghya; mantras and ritual materials were purified, and the worshipper honored himself with the five sacred products of the cow. In the common seat, the three principles—especially for the Śiva-tattva—were established in their proper order. From the forehead, the shoulder, and the end of the foot, the supreme essence of Śiva’s knowledge was invoked, manifesting as the deities Rudra, Nārāyaṇa, and Brahmā, each with their characteristic gestures. With the mantra “oṃ haṃ hāṃ,” the form and its presiding lord were installed as before: Śiva, all-pervading, with His limbs and the Śiva hand placed upon the head. The radiance of Śiva entered through the Brahmarandhra, illuminating both the inner and outer realms, dispelling darkness and revealing the directions in their brilliance. Adorned with garlands, fine cloth, and flowers, the worshipper meditated deeply, affirming, “I am Śiva.” Rising with the sword of knowledge, he prepared to sanctify the pavilion at its four corners, scattering and then gathering the sacred kuśa grass and other ritual materials. Seats were arranged upon the fresh growth, and the site itself was worshipped, along with the Śiva pot and the pot of growth, both placed firmly on stable seats. The guardians of the worlds were visualized, each upon a pot situated in their respective directions. Indra, the thousand-eyed, wielding the thunderbolt, was remembered in the east. Indra was envisioned, resplendent, seated upon the elephant Airāvata, crowned with a golden diadem and holding the thunderbolt. Agni was seen with seven flames, holding a rosary and water pot, garlanded in fire, red in hue, bearing a spear, and seated upon a goat. Yama was remembered standing upon a buffalo, holding his staff, manifesting as the fire of time. Nairṛta, with red eyes, was seen upon a donkey, wielding a sword. Varuṇa, white in color, sat upon a makara, holding a serpent-noose; Vāyu, blue, was mounted on a deer; and Kubera was stationed atop a cloud. Śiva was meditated upon, holding a trident and riding a bull. Viṣṇu, with discus in hand, was seen upon a tortoise and Ananta; Brahmā, four-faced and four-armed, rode upon a swan. At the base of the pillars, upon the pots, and at the altar, Dharma and other deities were worshipped. In the directions, some also honored Ananta and others, each upon a pot. Śiva’s command was proclaimed, and the pot was revolved around the worshipper’s own back. As before, the pot was set down first, followed by the vessel of increase. Śiva was established in a steady seat upon the pot, and a fixed seat was prepared for the weapon. After worshipping as before, the gesture of emergence was performed, touching the vessel. A prayer arose: “O Lord of the Universe, protect my sacrifice out of compassion for your devotees.” With these words of protection, the sword was placed within the pot. At the time of initiation and establishment, whether on the pot, upon the ground, or within the maṇḍala, the Lord of Devas was worshipped in the maṇḍala. Thereafter, the worshipper moved to the vicinity of the fire-pit. The navel of the fire-pit was placed at the front, and the images were installed. Under the guru’s direction, each participant performed the rites in their own fire-pit. Those who recited mantras did so by count; others chanted the Saṃhitā; and the brāhmaṇas, skilled in their own Vedic branch, recited the Śānti hymns. The Ṛgvedin, in the east, recited the Śrīsūkta, Pāvamānī, Maitraka, and Vṛṣākapi hymns. The Sāmavedin, in the south, chanted the Devavrata, Bhāruṇḍa, Jyeṣṭhasāman, Rathantara, Puruṣa, and Gīti hymns. The Yajurvedin, especially in the west, recited the Rudra, Puruṣasūkta, the initial verses, and the Brahmaṇa. In the north, the Atharvavedin chanted the Nīlarudra, the subtle and most subtle hymns, and the Atharvaśīrṣa, as prescribed. The teacher, having kindled the sacred fire, assigned a separate fire-pit to each. Beginning from the eastern direction, offerings were distributed in order from the first fire-pit. Incense, lamps, and cooked offerings were presented, and the fire was kindled; as before, Śiva was worshipped, and oblations were offered into the sacred fire with mantras. When the time, place, and other conditions were auspicious, and to dispel inauspicious omens, the knower of mantras performed the homa and offered a full, auspicious presentation. The cooked offering was prepared as before and presented at each fire-pit. The sacrificers, adorned for the occasion, proceeded to the bathing pavilion. There, the Lord was placed upon the auspicious seat, struck gently, and covered. A ritual bath was offered, using clay and saffron water, in an act of deep worship. The bath continued with cow urine, cow dung, and water in succession, followed by ashes, fragrant water, and water empowered by protective mantras. The teacher, together with the images, performed the ritual purification, covering them with a yellow garment sanctified by the recitation of dharma-mantras. After worshipping with white flowers, he led the images to the northern altar, where seats and beds were arranged for them. With a thread anointed with saffron, the teacher marked divisions and, using a golden stick, inscribed the eyes according to the prescribed ritual. Collyrium was then applied to the eyes, and, following the proper procedure, the accomplished artist lifted the auspicious mark with the designated instrument. Finally, whether from one-third, one-half, or half of a quarter, or even half of that, the auspicious mark was established, ensuring the fulfillment of all desires. Thus, the sacred rites unfolded in reverence and order, each step sanctifying the space and drawing forth the presence of the divine.