With utmost reverence, the sacred ritual unfolds. First, Lord Śiva is established upon a steady seat atop the pot, and a fixed seat is prepared for the weapon. As in previous worships, the devotee honors the Lord and, with the gesture of emergence, touches the pot, invoking divine presence. With heartfelt prayer, the devotee pleads, “O Lord of the Universe, protect my sacrifice out of compassion for your devotees.” After reciting these protective invocations, the sword is placed within the pot, sanctifying the offering. At the time of initiation and establishment, whether upon the pot, the ground, or within the maṇḍala, the worship of the Lord of Devas is performed in the maṇḍala. The devotee then moves toward the fire-pit, its navel placed at the front, and the installed images arranged as prescribed. At the guru’s command, each participant performs the rites in their own fire-pit. Those reciting mantras do so by count, while others chant the Saṃhitā. Learned brāhmaṇas, each accomplished in their own branch of the Veda, recite the Śānti hymns for peace. The Ṛgvedin, seated in the east, recites the Śrīsūkta, Pāvamānī, Maitraka, and Vṛṣākapi hymns. The Sāmavedin, in the south, chants Devavrata, Bhāruṇḍa, Jyeṣṭhasāman, Rathantara, Puruṣa, and the 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, following the prescribed order. The teacher, having kindled the sacred fire, assigns a separate fire-pit to each participant. Beginning from the eastern direction of the fire, the offerings are distributed in order from the first fire-pit. Incense, lamps, and cooked offerings are presented, and the fire is kindled anew. As before, Śiva is worshipped, and oblations are made to Him in the sacred fire, accompanied by mantras. When the place, time, and all conditions are auspicious, and to pacify any inauspicious omens, the knower of mantras performs a homa, followed by a full and auspicious offering. As before, the cooked offering is prepared and presented at each fire-pit. The sacrificers, adorned for the ceremony, proceed to the bathing pavilion. There, the Lord is placed upon an auspicious seat. He is struck and then covered, and bathed with clay and saffron water, all while being worshipped. The ritual bath continues with cow urine, cow dung, water, ashes, fragrant water, and water empowered by protective mantras. The teacher, together with the images, performs ritual purification, covering them with a yellow garment sanctified by the recitation of dharma-mantras. Having worshipped with white flowers, the teacher leads the images to the northern altar. There, after providing a seat and a bed, he arranges them with care. Using a thread anointed with saffron, the teacher marks divisions and, with a golden stick, inscribes the eyes according to the prescribed ritual. Collyrium is applied to the eyes, and the accomplished artist, following the procedure, lifts the auspicious mark with the instrument. For the fulfillment of all desires, the auspicious mark is established, whether from one-third, one-half, or half of a quarter, or even half of that. 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 both in depth and width. By increasing by one-eighth, in a liṅga of one and a half hands, the earth should be eight barleys wide and deep at the hand, and likewise at nine hands. 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 one-third in both depth and width, the line is made, and the liṅga from base to top remains subtle in form. In the field of the auspicious mark, divided into eight parts, at the top, two auspicious portions are marked, with a sixth part in between, leaving two portions below. With three lines joined at the back, the mark is made; in a gem-made liṅga, the mark is two barleys wide if made of gold. The true form of the liṅga is indicated by these 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 the liṅga is worshipped with the Mṛtyuñjaya mantra, removing any defects in the workmanship. After bathing the liṅga with clay and other substances, the artisans are satisfied, and cows are given to the teachers as a gesture of honor. The liṅga is honored with incense and similar offerings. The wives of the master sing, using a thread either to the right or left, or with kuśa grass, as part of the ritual. Remembering the pigment, it is given, and cleansing and related rites are performed. Gifts of jaggery, salt, and grains are offered, and the participants are respectfully dismissed. Together with those bearing the form of the teacher, or with the heart or with the praṇava, clay, cow dung, cow urine, ashes, and other waters are used for purification. Bathing is done with pañcagavya, preceded by the five nectars; purification may also be accomplished with decoctions or with water from all medicinal herbs. Pure flowers, fruits, gold, gems, horns, barley water, streams, and divine medicinal water are used, along with water from sacred places, the Ganges, sandalwood water, pots from the ocean of milk, and water from the vessel of Shiva. Purification and anointing are performed with fragrant substances like sandalwood. Worship is conducted with Brahmins, flowers, armor, and red garments. With a red form, the waving of lights is performed, preceded by protective marks; streams of ghee, water, milk, and offerings indicated by kuśa grass and threads are poured. With materials, hymns, and praises, the satisfied liṅga is worshipped with the Purusha mantra. After bowing with the heart to the deity, the devotee addresses the Lord: “Arise, O Lord.” Thus, the sacred rites are completed, enveloping the ceremony in devotion, purity, and auspiciousness.