With deep reverence, the sacred pavilion is prepared for the ritual. At each of its four corners, rites are performed, consecrating the space by scattering and then gathering blades of kuśa grass along with other ritual materials. Upon the growth of the grass, seats are arranged, and the site itself, along with other elements, is worshipped as prescribed in earlier rites. Special attention is given to the Śiva pot and the growth pot, which are placed on stable seats and honored accordingly. In the mind’s eye, the guardians of the worlds are envisioned, each seated upon a pot in their respective directions. Among them stands Indra, the thousand-eyed, grasping his thunderbolt. Indra is further contemplated, mounted upon his majestic elephant Airavata, adorned with a golden diadem, radiating divine authority. Agni, the fire deity, is envisioned with seven blazing flames, holding a rosary and water pot, his form encircled by a garland of fire, red in hue, wielding a spear and seated upon a goat. Yama is remembered, standing on a buffalo, holding his staff, embodying the fiery force of time. Nairṛta, with fierce red eyes, is seen upon a donkey, sword in hand. Varuṇa appears white and luminous, seated on a makara, holding his serpent-noose. Vāyu, blue as the sky, rides a deer, while Kubera is envisioned upon a cloud, overseeing wealth. Śiva is meditated upon, trident in hand, seated on a bull. Viṣṇu, with his discus, is seen upon a tortoise and Ananta, the serpent. Brahmā, four-faced and four-armed, rides a swan, the embodiment of wisdom. At the base of pillars, upon pots, and on the altar, Dharma and other deities are worshipped; in the directions, some also honor Ananta and others upon pots. The command of Śiva is proclaimed, and the pot is revolved around the back. As before, the pot and the vessel of increase are placed in order. Śiva is established in a steady seat upon the pot, and the seat for his weapon is fixed. After worshipping as before, the gesture of emergence is performed, invoking Śiva’s presence. A prayer is offered: “O Lord of the Universe, protect my sacrifice out of compassion for your devotees.” After reciting 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 within the maṇḍala, the Lord of Devas is worshipped in the maṇḍala, and the ritual proceeds to the vicinity of the fire-pit. The navel of the fire-pit is placed at the front, and the images are installed. At the guru’s command, each participant performs rites in their own fire-pit. Those who recite mantras do so by count; others recite the Saṃhitā. The brāhmaṇas, accomplished in their branch of the Veda, recite the Śānti hymns. The Ṛgvedin, seated in the eastern direction, recites the Śrīsūkta, Pāvamānī, Maitraka, and Vṛṣākapi hymns. The Sāmavedin, in the south, chants the Devavrata, Bhāruṇḍa, Jyeṣṭhasāman, Rathantara, Puruṣa, and Gīti hymns. The Yajurvedin, in the west, recites the Rudra, Puruṣasūkta, and the initial verses, along with the Brahmaṇa. In the north, the Atharvavedin recites the Nīlarudra, subtle and most subtle hymns, and the Atharvaśīrṣa, following the prescribed order. The teacher kindles the fire and assigns a separate fire-pit to each participant. Starting from the eastern direction, portions are distributed in order from the first fire-pit. Incense, lamps, and cooked offerings are presented, the fire is kindled, and Śiva is worshipped. Oblations to Śiva are made in the sacred fire with mantras. When the place, time, and other conditions are auspicious, and to pacify inauspicious omens, the knower of mantras performs a homa, followed by a full and auspicious offering. As before, cooked offerings are prepared and placed at each fire-pit. The sacrificers, adorned for the occasion, proceed to the bathing pavilion. There, the Lord is placed on an auspicious seat, struck and then covered, and bathed, worshipped with clay and saffron water. The ritual bath continues with cow urine, cow dung, water, ashes, fragrant water, and water empowered by protective mantras. The teacher, along with the images, performs ritual purification, covering them with a yellow garment sanctified by the recitation of dharma-mantras. After worshipping with white flowers, the teacher leads the images to the northern altar. Seats and beds are provided, and the images are arranged with care. Using a thread anointed with saffron, divisions are marked, and a golden stick is used to inscribe the eyes according to the prescribed ritual. Collyrium is applied to the eyes, and the accomplished artist lifts the auspicious mark with the proper instrument. The auspicious mark is established from one-third, one-half, or half of a quarter, or even half of that, for the fulfillment of all desires. In the elongated portion of the liṅga, divided into three parts, the breadth of the auspicious mark is measured everywhere according to the body of the liṅga. With eight parts of barley out of nine, encircling the hand, the line of the auspicious mark is measured in depth and width. By increasing by one-eighth, in a liṅga of one and a half hands, the earth is eight barleys wide and deep at the hand. Similarly, at nine hands, the earth is eight barleys wide and deep. In Śaiva liṅgas, when the height is measured by the foot, the breadth of the auspicious mark is determined everywhere by the increase of barley grains. By increasing by one-third in both depth and width, the line is made; the liṅga, from base to top, should be subtle. In the field of the auspicious mark, divided into eight parts, at the top, two auspicious portions are made, with a sixth part in between, leaving two portions below. With three lines joined at the back, the mark is completed. In a liṅga made of gems, the mark should be two barleys wide if made of gold. The true form is indicated by the marks; the radiance in gems is pure. The opening of the eyes upon the face is a sign of presence. To extract the marks and lines, ghee and honey are used, and worship is performed with the Mṛtyuñjaya mantra, ensuring that any defects in the workmanship are removed. Thus, the sacred rites unfold, each step performed with devotion, precision, and reverence, honoring the divine presence and fulfilling the ritual’s purpose.