The ritual begins with the invocation of the great deities, each addressed by their sacred mantras: Paśupati, Ugra, Rudra, Bhava, Makheśvara, Mahādeva, and Bhīma. Their presence is summoned through the use of specific syllables—‘la’, ‘va’, ‘śa’, ‘ca’, ‘ya’, and the letter ‘ha’ in its three measures—along with the praṇava (Om), the hṛdaya, the aṇu, or sometimes the root mantra itself. In the practice known as the yoga of the five fires, the adept places five forms, or alternatively, the elements of earth, water, fire, wind, and space, each in its proper place. For each element, in order, he assigns the presiding deities: Brahmā for earth, Dharaṇīdhara for water, Rudra for fire, Īśa for wind, and Sadākhya for space, following the principle of creation as understood by the knower of mantras. Alternatively, for one seeking liberation, the ritualist installs the principles beginning with Nivṛtti or Ajāta, along with their respective lords, or even the three fundamental principles that pervade all as the ultimate cause. In the pure self, the lords of knowledge are envisioned; in the impure, the lords of the worlds, along with the forms, bonds, enjoyers, and lords of mantras. The practitioner then contemplates the sequence of principles and their lords—first the twenty-five, then eight, five, and finally three—each with their appropriate guardians, such as Indra and others, according to the established order. With mantras such as “Om hāṃ, salutation to the principle of Śakti,” and continuing in this fashion, saluting the lords of each principle and their forms—earth, Śiva as lord of earth, Brahmā as lord of the form, Rudra as lord of the principle of Śiva—the ritualist utters these from the navel root, extending the sound like the tolling of a bell, and, renouncing the causal principle beginning with Brahmā, carries the sound up to the dvādaśānta, the twelfth point above. The mantra, vivid in the mind and akin to the flavor of bliss attained, is then drawn from the dvādaśānta and merged into the formless, all-pervading Śiva. The meditator visualizes Śiva, radiant with thirty-eight rays and a thousand beams, endowed with all powers and complete in all his limbs, and installs him within the liṅga. Thus, the vital presence is established in the liṅga, fulfilling all purposes. The ritual then proceeds to the installation of the pedestal and associated elements. The pedestal is first bathed and anointed with sandalwood and other fragrant substances, draped with fine cloths at the opening marked by the yoni. Five gems and similar auspicious objects are placed to the north of the liṅga, and the same installation method as with the liṅga is followed, culminating in worship according to proper rites. After bathing and other purifications, a stone is placed at the base of the liṅga, and further consecrations are performed, extending up to Śakti and the sacred bull. The ritualist then forms a sacred lump, using the praṇava at the beginning and syllables such as ‘huṃ’, ‘pūṃ’, or ‘hrīṃ’ in the middle, imbuing it with the power of action and giving it the form of a stone at its base. Around this, three enclosures are constructed using ashes, darbha grass, and sesame seeds for protection, and the guardians of the directions are worshipped, each armed and stationed outside. Mantras are recited to invoke the powers: “Oṃ hūṃ hraṃ, obeisance to the power of action; Oṃ hūṃ hrāṃ haḥ, O great and fair one, beloved of Rudra, svāhā,” and so forth upon the lump; “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. Then, the three goddesses—Vāmā, Jyeṣṭhā, and the powers of action, knowledge, and division—are installed, as well as action, knowledge, and will in their peaceful forms. Next, the five forces—Darkness, Delusion, Patience, Completion, and Death—along with the fevers born of illusion, the great delusions, and the three fierce fevers, are invoked. The three goddesses—action, knowledge, and those who remove obstacles—are placed within the three principles beginning with the self, in their most intense forms. The sacred lump is placed upon the Brahma-stone and others as prescribed, with all actions performed as before, using bindings of cow and other materials. With these placements complete, the ritual moves to the fire-pit. In its center, Maheśāna is installed, and Maheśvara is placed in the surrounding girdles. The power of action is stationed in the remaining girdles and at the root of sound, and the ritual pot, containing the fire-lord, is set upon the altar at the junction of the nest. The practitioner contemplates the power, slender as a lotus thread, rising with force, entering by the path of the sun, and then flowing outward. Again, he visualizes it entering by the path of emptiness, ensuring that all forms are joined together in harmony. After worshipping the supporting power and offering it in the fire-pit in due order, the forms of the lords of the principles and their portions are offered with ghee and other substances. Once worship and oblations are complete, whether a hundred or a thousand times, the full or half oblation is performed with the complete offering. After honoring the forms of the lords of the principles, their portions, and the supporting powers, the form-bearers themselves also make offerings. When the power is satisfied, along with the Brahmins and all the ritual limbs, water is sprinkled from the pot at the root of the kusa grass. For purification, the base of the liṅga is touched, along with Viṣṇu and others, and all is performed as before, including the counting of oblations and recitations. Thus, Brahma and others are purified for the sake of Viṣṇu and others, with all rites and counts repeated as before. The tip of the kusa grass is then joined to the tip of the liṅga in a gesture of union, and the method of joining is explained with mantras: “Oṃ hā ha o o o e o bhū bhū, homage to the form of vāhya; oṃ hā vā ā oṃ ā ṣā o bhū bhū vā, homage to the form of fire.” The ritual is performed with the forms beginning with the yajamāna, and in the case of the fivefold forms, the connection is made with the heart and other centers. Whether using the root mantra, one’s own seed syllables, or the threefold essence, the stone lump on the bulls should be full or unbroken and properly bound. For purity in all portions and non-portions, the homa is performed a hundred times or more; to correct any deficiency or excess, one performs a hundred and eight offerings with the mantra of Śiva. After all offerings, the act is presented into the ear of Śiva: “This act, endowed with these elements, has been performed by me according to my capacity, O Lord.” The practitioner then recites: “Om, obeisance to the Blessed Rudra; O Rudra, salutations to you. Whether this is complete or incomplete according to the rite, may it be accepted and filled by your own power.” With “Om hrīṃ, O Śāṅkarī, fill it—svāhā,” the piṇḍikā is sanctified. Upon the liṅga, the knower places the kriyā-designated seat-form. Śakti, the very form of support, is installed upon the brahmaśilā stone, bound for seven, five, or three nights, or even for one night, or immediately, as a consecration. For, without proper consecration, even if worship is performed, it does not yield its fruit. Thus, the sacred installation is complete, in accordance with the revealed tradition.