With deep reverence and careful preparation, the worship of the liṅga begins. First, the liṅga is bathed with clay and other purifying substances, signifying its sanctity. The artisans who crafted it are honored, and gratitude is shown to the teachers through the gift of cows. Incense and similar offerings are presented to the liṅga, and the wives of the master join in singing, using threads or kuśa grass to mark their devotion. Remembering the sacred pigment, it is offered as part of the cleansing rites. Gifts of jaggery, salt, and grains are given as tokens of dismissal to those who have aided in the rituals. The process continues with the use of clay, cow dung, cow urine, ashes, and pure waters, either with those bearing the form of the teacher, through the heart, or by invoking the praṇava. A bath with pañcagavya, preceded by the five nectars, is performed to purify further; alternatively, decoctions or water from medicinal herbs may be used. Pure flowers, fruits, gold, gems, horns, barley water, and streams of divine medicinal water are also employed in the ritual. Water from sacred places, the Ganges, sandalwood water, pots from the ocean of milk, and water from Shiva’s vessel are brought for purification. Fragrant substances like sandalwood are used for anointing. Worship is enriched with Brahmins, flowers, armor, and red garments. With a red form, the waving of lights is performed, preceded by protective marks, and streams of ghee, water, milk, along with offerings indicated by kuśa grass and threads, are made. The satisfied liṅga is worshiped with materials, hymns, and praises, invoking the Purusha mantra. After bowing with heartfelt devotion to the deity, the invocation is made: “Arise, O Lord.” The deity is quickly brought forth with the Brahma chariot and its materials, and placed upon a bed in the pavilion at the western door. From Śakti onwards, all the powers are arranged on an auspicious seat, and at the western end of the pedestal, the Brahma stone is placed. Weapons, missiles, a seat of a hundred reeds, a pot for sleep, and the fixed seat are prepared. In Shiva’s corner, the offering of arghya is made with the heart. The liṅga is raised and its head placed first upon the designated seat. The offspring of Dharma and others are installed there by the act of creation. Incense and worship are offered, followed by garments and armor. House offerings and food are given, according to one’s ability. For anointing at the foot, a vessel mixed with ghee and honey is used, while the teacher stands, gathering the thirty-six principles. A triple garland of flowers is arranged, from Śakti up to Bhūmi, each with their respective presiding principles, thus establishing the triad. At the conclusion of the Śakti principle, in the realm of Māyā, within a circle divided by the eight directions, Śiva is placed in the order of creation, known as the principle of self and knowledge. In each segment, the forms and formless lords—Brahmā, Viṣṇu, and Hara—are placed in order from the east, as appropriate. The forms of earth, fire, sacrificer, sun, water, wind, moon, and space are assigned, each with their respective presiding deities. All the divine names—Paśupati, Ugra, Rudra, Bhava, Makheśvara, Mahādeva, and Bhīma—are invoked through their mantras. The syllables ‘la’, ‘va’, ‘śa’, ‘ca’, ‘ya’, and ‘ha’ with its three measures, the praṇava, hṛdaya, aṇu, or sometimes the root mantra, are used in the ritual. In the yoga of the five fires, five forms are placed, or alternatively, the elements—earth, water, fire, wind, and space. Their five presiding deities are assigned in order: Brahmā, Dharaṇīdhara, Rudra, Īśa, and Sadākhya, according to the principle of creation, as known to the knower of mantras. For one seeking liberation, the principles beginning with Nivṛtti or Ajāta and their lords are placed, or else the three principles as the cause pervading all. In the pure self, the lords of knowledge are to be perceived; in the impure, the lords of the worlds, as well as the forms, bonds, enjoyers, and lords of mantras. Twenty-five, eight, five, and three principles and their lords, such as Indra and others, are arranged in due order. Mantras are recited: “Om hāṃ, salutation to the principle of Śakti,” and so forth; “Om hāṃ, salutation to the lord of the principle of Śakti,” and so on; “Om hāṃ, salutation to the form of earth; Om hāṃ, salutation to Śiva, lord of the form of earth,” and so forth. From the navel root, the sound of the bell is extended, renouncing the causal principle beginning with Brahmā, reaching up to the dvādaśānta, the twelfth point. The mantra, distinct in the mind and akin to the taste of attained bliss, is drawn from the dvādaśānta and merged into the formless, all-pervading Śiva. Meditating on him, adorned with thirty-eight rays, shining with a thousand beams, full of all powers and limbs, he is installed in the liṅga. Thus, the vital installation in the liṅga is accomplished, fulfilling all purposes. The method of installation in the pedestal and other elements is then described. The pedestal is bathed and anointed with sandal and other substances, covered with good cloths, and at its opening, at the mark of the yoni. It is joined with five gems and other auspicious items, placed to the north of the liṅga. The installation is performed as with the liṅga, and it is worshiped according to the proper method. After bathing and other rites, a stone is placed at the base of the liṅga, and consecrations are performed up to Śakti and also the bull. With the syllable ‘praṇava’ at the beginning, followed by ‘huṃ’, ‘pūṃ’, ‘hrīṃ’, or any of these in the middle, a lump endowed with the power of action and the form of a stone as its base is created. Using ashes, darbha grass, and sesame seeds, three enclosures are constructed; for protection, the guardians of the directions, each armed, are worshiped outside. Mantras are recited upon the lump: “Oṃ hūṃ hraṃ, obeisance to the power of action; Oṃ hūṃ hrāṃ haḥ, O great and fair one, beloved of Rudra, svāhā;” “Oṃ hāṃ, obeisance to the power of support; Oṃ hāṃ, obeisance to the bull.” The five goddesses—Dhārikā, radiant and fierce; Jyotsnā, powerful; Dhātrī and Vidhātrī—are placed. Three goddesses—Vāmā, Jyeṣṭhā, and the powers of action, knowledge, and division—are placed, along with action, knowledge, and will, in peaceful forms. The five—Darkness, Delusion, Patience, Completion, Death—and the fevers born of illusion, then the great delusions and three fierce fevers, are installed. Finally, the three goddesses—action, knowledge, and those who ward off obstacles—are placed in the three principles beginning with the self, in their intense forms, completing the sacred installation and protection of the liṅga and its pedestal.