With careful preparation and deep reverence, the sacred installation began. The deity was swiftly brought forth, accompanied by the Brahma chariot and all its necessary materials. In the ceremonial pavilion, at the western entrance, the deity was gently placed upon a prepared bed. From the power of Śakti onward, all the divine powers were arranged in order upon an auspicious seat. At the western edge of the pedestal, the Brahma stone was positioned with care. Weapons and missiles were set out, along with the seat woven of a hundred reeds, a vessel for sleep, and the fixed seat—all arranged as prescribed. In the corner dedicated to Shiva, arghya—an offering of water—was presented from the heart. The liṅga, the sacred symbol, was respectfully lifted and placed head-first upon its appointed seat. There, through the creative process, the offspring of Dharma and other such beings were established. Incense was offered and worship performed, followed by the presentation of garments and armor. House offerings and food were given with heartfelt devotion, each according to their means. At the foot of the liṅga, a vessel containing a mixture of ghee and honey was prepared for anointing. The teacher stood nearby, gathering the thirty-six fundamental principles into his awareness. A triple garland of flowers was woven, beginning with Śakti and extending to Bhūmi, each with their respective presiding principles, thus establishing the sacred triad. At the conclusion of the Śakti principle, within the domain of Māyā, a circle was envisioned, divided into eight segments by the cardinal directions. There, in the sequence of creation, Śiva—the principle of self and knowledge—was established. In each segment, the forms and formless lords—Brahmā, Viṣṇu, and Hara—were placed in their proper order, starting from the east. The forms of earth, fire, the sacrificer, the sun, water, wind, moon, and space were each assigned their respective deities. The mantras for Paśupati, Ugra, Rudra, Bhava, Makheśvara, Mahādeva, and Bhīma were invoked, each syllable and sacred sound—'la', 'va', 'śa', 'ca', 'ya', and 'ha' in its three measures, praṇava, hṛdaya, aṇu, or the root mantra—carefully uttered. In the yoga of the five fires, five forms were established, or alternatively, the five elements: earth, water, fire, wind, and space. Their presiding deities—Brahmā, Dharaṇīdhara, Rudra, Īśa, and Sadākhya—were assigned in the order of creation, as known to those versed in mantras. For seekers of liberation, the principles beginning with Nivṛtti or Ajāta and their respective lords were placed, or the three all-pervading causal principles. In the pure Self, the lords of knowledge were to be contemplated; in the impure, the lords of the worlds, as well as the forms, bonds, enjoyers, and lords of mantras. The sequence of principles and their lords—twenty-five, then eight, five, and three—such as Indra and others, were established in their proper order. Mantras were recited: “Om hāṃ, salutation to the principle of Śakti,” and so on, invoking each principle and its lord, the forms of earth, Śiva as lord of earth, Brahmā as lord of form, and Rudra as lord of Śiva’s principle. From the navel’s root, the bell’s sound was extended, renouncing the causal principle beginning with Brahmā, reaching up to the dvādaśānta, the twelfth point. The mantra, distinct in the mind and tasting of bliss, was drawn from the dvādaśānta and merged into the formless, all-pervading Śiva. Meditating on Śiva, radiant with thirty-eight rays and a thousand beams, full of all powers and limbs, he was installed within the liṅga. Thus, the vital installation in the liṅga was accomplished, fulfilling all sacred purposes. Now, the method for installing the pedestal and other elements was undertaken. The pedestal was bathed and anointed with sandal and other fragrant substances, then covered with fine cloths at the opening marked by the yoni. It was joined with five gems and other auspicious items, placed to the north of the liṅga. The installation was performed as with the liṅga, and it was worshipped according to proper tradition. After ritual bathing and other rites, a stone was placed at the base of the liṅga, accompanied by further consecrations up to Śakti and the sacred bull. With praṇava at the start, followed by ‘huṃ’, ‘pūṃ’, ‘hrīṃ’, or any such syllable, a lump was formed, imbued with the power of action, and set upon the stone base. Three enclosures were constructed using ashes, darbha grass, and sesame seeds for protection, and the guardians of the directions, each armed, were worshipped outside. Upon the lump, the following was recited: “Oṃ hūṃ hraṃ, obeisance to the power of action; Oṃ hūṃ hrāṃ haḥ, O great and fair one, beloved of Rudra, svāhā.” Further mantras invoked the power of support and the bull. The five goddesses—Dhārikā, radiant and fierce; Jyotsnā, powerful; Dhātrī and Vidhātrī—were placed in their respective positions. Three more goddesses were established: Vāmā, Jyeṣṭhā, and the powers of action, knowledge, and division; as well as the qualities of action, knowledge, and will in their peaceful forms. The five—Darkness, Delusion, Patience, Completion, Death—and the fevers born of illusion, the great delusions, and the three fierce fevers were also placed. Within the three principles beginning with the self, the goddesses of action, knowledge, and obstacle-removal were installed in their intense forms. The lump was placed on the Brahma-stone and others as required, all rites performed as before, using the prescribed bindings. With these placements complete, the ritual moved to the fire-pit. In its center, Maheśāna was established, and Maheśvara in the surrounding girdles. The power of action was placed in the other girdles and at the root of sound. The pot with the fire-lord was arranged on the altar at the nest’s junction. The power was contemplated as a lotus-thread, rising with force, entering by the sun’s path, then emerging and flowing outward. Again, it was visualized entering by the path of emptiness, joining with all forms everywhere. After worshipping the supporting power and offering it into the fire-pit, the forms of the lords of the principles and their portions were offered with ghee and other substances. With worship and oblations complete, and in the presence of the assembled particles, full or half oblations—one hundred or a thousand—were performed, together with the complete offering. Offerings were made to the forms of the lords of the principles, their portions, and supporting forms; the form-bearers also made their offerings. When the power had been satisfied, along with the Brahmins and all limbs, according to the materials and the time, water from the pot was sprinkled at the root of the kusa grass. For purification, the base of the liṅga was touched, along with Viṣṇu and others; all was performed as before, including the counting of oblations and recitations, completing the sacred installation as prescribed.