In the sacred center of the palace, four divine forms are honored as mothers, embodying the nurturing essence that sustains the universe. O Purna, you are celebrated as the great universal one, the very heart of all connections and relationships. May everything here be made completely whole and abundant through your presence, O child of Angiras. And you, Nanda, who are also Nandini, are established here among humankind, a source of joy and fulfillment. Abide contentedly in this palace, O daughter of Vasiṣṭha, for as long as the moon, sun, and stars endure in the heavens. Bestow long life, fulfillment of desires, prosperity, and happiness upon all embodied beings. Your constant protection is to be maintained here, O auspicious one, through your tireless effort. May your presence always bring welfare to all the worlds, O descendant of Kaśyapa. O goddess, be ever the giver of life, the fulfiller of desires, and the bestower of prosperity. Victorious one, remain always here, granting victory and well-being to all. O pure and auspicious form, destroyer of excessive and remaining faults, grantor of accomplishment and liberation, abide here in all places, manifesting your universal form. In this sacred space, the sky itself is made the altar, and upon it, the three principles are to be placed. After performing the proper expiatory offerings according to the prescribed rules, the sacrifice is to be released, completing the ritual. Then Īśvara spoke: “Hear now the method of installing the liṅga within the palace, an act that brings both worldly enjoyment and ultimate liberation. These rites should always be performed on the day sacred to the deity, so that both liberation and enjoyment may be attained. The installation is best performed in the five months, except during Caitra and the beginning of Māgha, when Jupiter or Venus rises, and during the first of the three karaṇas. The bright fortnight is especially auspicious, or the fifth day of the dark fortnight, avoiding the fourth, ninth, sixth, and fourteenth lunar days. The sixth lunar day, if free from inauspicious weekdays, is also favorable. Among the stars, Śatabhiṣaj, Dhaniṣṭhā, Ardra, Anurādhā, and the three Uttaras are auspicious, as are Rohiṇī and Śravaṇa, which are especially suitable for firm and successful beginnings. The ascendant should ideally be Aquarius, Leo, Libra, Taurus, Sagittarius, or their trines. Jupiter is auspicious in nine signs and in the seventh place at all times. Mercury is favorable in the sixth, eighth, tenth, and seventh places, and Saturn is beneficial when not afflicted. The Moon, when in the seventh sign from the ascendant or in conjunction with benefic planets, always grants strength. Rāhu is favorable when placed in the tenth, third, or sixth house, especially when with benefic planets. Saturn, Mars, the Sun, and comets are auspicious when they occupy the sixth, third, or eleventh houses; indeed, all planets, whether benefic or malefic, are favorable when in the eleventh. Their influence is strongest in the ascendant, half as strong in other planetary positions, and a quarter as strong in the fourth and eighth, except for the fourth and eighth padas. If the four quarters are lessened by a quarter nāḍī, enjoyment is experienced in Pisces and Aries; in Taurus and Aquarius, four quarters are omitted. In Capricorn, Gemini, Sagittarius, Libra, Cancer, and Leo, five quarters are lacking; in Libra and Virgo, six are lacking, and in the ghāṭikā, five and a half. Leo, Taurus, and Aquarius are stable and bring success; Sagittarius, Libra, and Aries are movable, and the third of each sign is of dual nature. An auspicious ascendant, when joined by benefic planets such as Jupiter, Venus, or Mercury, bestows strength and long life. Sovereignty, valor, power, sons, fame, and virtue are many; the first, seventh, fourth, and tenth houses are the angles of power. There, Jupiter, Venus, and Mercury grant all accomplishments, while malefic planets in the third, eleventh, or fourth from the ascendant become auspicious. For actions not related to exaltation, the wise should use lunar days and similar measures, setting aside the fivefold site measure or considering it as wealth. From the hand, at a distance of twelve steps, the pavilion should be constructed in front, square in shape with four doors; for bathing purposes, it should be half that size. The pavilion may have one or four faces, or be fierce, facing either east or north. The elephantine pavilion measures ten hands, or may be constructed as required. With an increase of two hands to the north, the remaining pavilions should be eight in number. The altar, four-sided, is to be placed in the center, joined with a corner pillar. Leaving space at the altar’s feet, there should be nine or five fire-pits, or just one, on a wooden platform for Shiva, either to the east or as prescribed by the teacher. The size of the fire-pit is determined by the number of offerings: a fist for one hundred and fifty, a finger for one hundred, a hand for a thousand, and two hands for ten thousand. For a hundred thousand offerings, the fire-pit is four-sided; for a crore, it is eight hands in size. In the east, it is crescent-shaped like the moon; in the south, triangular; in the west, six-sided; in the north, lotus-shaped; and for Shiva, eight-sided. The fire-pit for Shiva is dug obliquely, with a raised embankment. Outside this, three embankments are constructed, each the width of a finger for the Vedic fire; each embankment is six fingers wide, or one, and shaped like the fire-pit itself. Above these, the yoni is placed, at the center and shaped like a peepal leaf; its height is one finger, and its width eight fingers. Its length is half the measure of the fire-pit, and the base matches the neck of the pit. For the eastern, southern, and southwestern fire-pits, the yoni faces north; for the others, it faces east, or for those two, northeast. The twenty-fourth part of the fire-pit is called a finger. The gateways are made of plaksha, udumbara, ashvattha, and banyan wood, each in order. Their names are peace, spirit, strength, health, and so on. The gateways are five, six, or seven hands in length, placed at a hand’s distance, with a width of half their length, and adorned with mango leaves and other decorations. The banners, resembling the bow of Indra, are colored red, black, smoky, radiant like the moon, white, golden, and crystal-like. From the east, the flags are red; from the south, blue, belonging to Nirṛti. Their length is five hands, and their width half that; the flags are long and broad. The flagstaffs are measured by the hand and are five hands in length; they may be made from an anthill, the tip of an elephant’s tusk, or the horn of a bull. Thus, with reverence and precision, are the sacred mothers invoked and the palace prepared, the auspicious times chosen, and the ritual space established for the installation of the liṅga, ensuring the blessings of prosperity, protection, and liberation for all.