Thus, having accomplished the vital installation within the liṅga, fulfilling all sacred purposes, the method of installing the pedestal and related components is now described. First, the pedestal is to be bathed and anointed with sandalwood and other auspicious substances, then covered with fine cloths, especially at the opening marked by the yoni. To the north of the liṅga, the pedestal is joined with five gems and other prescribed elements. The installation is performed just as with the liṅga itself, and worship is offered following the proper rites. After performing the bathing and other purificatory rituals, a stone is placed at the base of the liṅga. This stone, too, is consecrated through bathing and other rites, including the invocation of Śakti and the presence of the bull. With the sacred syllable 'praṇava'—Oṃ—at the beginning, followed by 'huṃ', 'pūṃ', 'hrīṃ', or one of these in the middle, a lump is formed, imbued with the power of action and having the form of a stone as its foundation. Three protective enclosures are constructed using ashes, darbha grass, and sesame seeds. For added protection, the guardians of the directions, each armed, are worshipped outside these enclosures. Upon the lump, the following is recited: "Oṃ hūṃ hraṃ, obeisance to the power of action; Oṃ hūṃ hrāṃ haḥ, O great and fair one, beloved of Rudra, svāhā." Then, invoking the power of support and the bull, one offers: "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 there. Next, the three goddesses—Vāmā, Jyeṣṭhā, and the powers of action, knowledge, and division—are established, as are the forms of action, knowledge, and will, in their peaceful aspects. Five further presences—Darkness, Delusion, Patience, Completion, and Death—are invoked, along with the fevers born of illusion, the great delusions, and the three fierce fevers. The three goddesses of action, knowledge, and obstacle-removal are placed in the three principles beginning with the self, in their most intense forms. The lump is placed upon the Brahma-stone and other prescribed stones, and all is performed as before, including the necessary bindings—whether of cow or other materials. Having thus completed the placements, one proceeds near the fire-pit. In the center of the fire-pit, Maheśāna is placed; Maheśvara is established in the surrounding girdles. The power of action is placed in the other girdles and at the root of sound. The ritual pot, embodying the fire-lord, is arranged on the altar at the junction of the nest. The power is then contemplated as a thread of a lotus, rising with force, entering by the path of the sun, and flowing outward. Again, it is visualized as entering by the path of emptiness, so that everywhere, all forms are joined in unity. After worshipping the supporting power and making offerings in the fire-pit in the proper order, the forms of the lords of the principles and their respective portions are offered with ghee and other substances. In the presence of the assembled particles, full or half oblations—numbering a hundred or a thousand—are performed, together with the complete offering. The form-bearers, too, make their offerings, having worshipped and presented oblations to the lords of the principles and their supporting powers. Once the power is satisfied, with Brahmins and all the ritual limbs, and according to the materials and the time, water from the pot is sprinkled at the root of the kusa grass. The base of the liṅga is touched for purification, together with Viṣṇu and the other deities; all is performed as before, including the counting of oblations and recitations. Thus, Brahma and the others are purified for the sake of Viṣṇu and the rest, with all rites and recitations as previously described. By joining the tip of the kusa grass with the tip of the liṅga, one touches it, and the method of joining is explained. The following mantras are recited: "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." Thus, the ritual is performed with the forms beginning with the yajamāna, and for the fivefold forms, the connection is made with the heart and other seats. Either with the root syllable, one's own seed syllables, or the threefold essence to be known, the stone lump on the bulls should be either full or unbroken and well bound. For purity in all portions, a homa of a hundred or more is performed; to remove defects of deficiency or excess, 108 oblations are offered with the mantra of Śiva. Having completed the offerings, one presents the act performed into the ear of Śiva, saying: "This act, endowed with these elements, has been performed by me according to my capacity, O Lord." One then prays: "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, filled by your own power." Invoking Śāṅkarī with "Om hrīṃ, O Śāṅkarī, fill it—svāhā," the piṇḍikā is thus consecrated. Upon the liṅga, the knower places the kriyā-designated seat-form. Śakti, who is the very form of support, is established upon the brahmaśilā stone, bound for seven, five, or three nights as prescribed. Alternatively, the binding may be for one night, or even immediately, as a consecration, for without consecration, worship yields no fruit. Each day, with one's own mantras, a hundred oblations are offered. The worship of Śiva's pot and other ritual vessels is performed, along with offerings to the directions. Together with the guru and others, one observes the proper conduct and resides at night near the sacred space; this is called 'adivāsa'—dwelling as if at the base of a tree, as has been declared. Turning now to the sacred journey, the procedure for the Gayā pilgrimage is described. In performing the Śrāddha rite, the proper rituals are observed, as instructed by Agni himself. The entire wheel of time is established as a complete year. At the end of the fourteenth day of the dark fortnight, the sign of the crow appears; on festival days, the sign of the quadruped is present. For the sake of victory and auspiciousness, the essence found in the Ocean of Victory in Battle is explained: the vowels a, i, u, e, o correspond in order to the tithis beginning with Nandā. Thus, when the sign of the crow appears at the end of the fourteenth day of the dark fortnight, and on festival days the quadruped sign is present, these are recognized as significant omens. Finally, by the mere sight of Hanumat depicted on a cloth, enemies are destroyed. In this way, the sacred rites, the auspicious times, and the signs are revealed, ensuring the fulfillment of all purposes, victory, and protection.