In the sacred tradition, the auspicious times for commencing rituals are carefully chosen. Especially propitious are the days during the bright fortnight of the lunar month, or the fifth day of the dark fortnight—though the fourth, ninth, sixth, and fourteenth days are to be avoided. Among the lunar days, the sixth is particularly favorable, provided it does not coincide with inauspicious weekdays. Certain nakṣatras—Śatabhiṣaj, Dhaniṣṭhā, Ardra, Anurādhā, and the three Uttaras—shine with auspiciousness, as do Rohiṇī and Śravaṇa, which are ideal for firm beginnings. The ascendant should preferably be Aquarius, Leo, Libra, Taurus, Sagittarius, or their trines. For planetary influences, Jupiter (Jīva) is auspicious in nine signs and always in the seventh place; Mercury brings good fortune in the sixth, eighth, tenth, and seventh places, while Saturn is beneficial so long as it is not afflicted. The Moon, when positioned in the seventh sign from the ascendant or accompanied by divine influences, bestows strength. Rāhu, too, is favorable in the tenth, third, or sixth positions, especially when aligned with the gods. Saturn, Mars, Sun, and comets are considered auspicious when they occupy the sixth, third, or eleventh places; indeed, all planets—whether benefic, cruel, or malefic—are auspicious in the eleventh. Their aspect is strongest in the ascendant, halved for planets, and reduced to a quarter in the fourth and eighth places, except for the fourth and eighth padas. If the four quarters are diminished by a quarter nāḍī, enjoyment occurs in Pisces and Aries; in Taurus and Aquarius, four quarters are omitted. Capricorn, Gemini, five signs, Sagittarius, Libra, Cancer, and Leo follow; in Libra and Virgo, six quarters are lacking, and in the ghāṭikā, five and a half. Leo, Taurus, and Aquarius are stable and grant success; Sagittarius, Libra, and Aries are movable, and the third of each is of dual nature. An auspicious ascendant, graced by benefic planets and auspicious influences, especially when joined by Jupiter, Venus, or Mercury, grants strength and longevity. Sovereignty, valor, power, sons, fame, virtue, and similar blessings arise; the first, seventh, fourth, and tenth are known as the angles. In these angles, Jupiter, Venus, and Mercury bestow all accomplishments; malefic planets in the third, eleventh, or fourth from the ascendant become auspicious. For actions not related to exaltation, the wise should employ tithis and similar measures, either abandoning the fivefold measure of the site or considering it as wealth. From the hand, at a distance of twelve steps, the pavilion should be constructed in front, square with four doors; for bathing purposes, it should be half that size. The pavilion may have one or four faces, or be fierce, facing east or north; the elephantine pavilion measures ten hands, or may be constructed accordingly. By increasing two hands to the north, the rest should be eight pavilions, with a four-sided altar in the middle, joined with a corner pillar. Leaving space between the altar’s feet, there should be nine or five fire-pits, or just one, placed on a wooden platform for Shiva, or to the east, or as prescribed by the teacher. The fire-pit’s size varies: a fist for a hundred and fifty offerings, a finger for a hundred, a hand for a thousand, and two hands for ten thousand. For a hundred thousand, the fire-pit is four-sided; for a crore of offerings, eight hands. In the east, the pit is crescent-shaped like the moon; in the south, triangular; six-sided in the west, lotus-shaped in the north, eight-sided for Shiva. The 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. Above these, the yoni is placed, in the center shaped like a peepal leaf, with a height of one finger and a width of 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 others, it faces east, or for those two, northeast. The twenty-fourth part of the fire-pit is called a finger. The gateways are crafted from plaksha, udumbara, ashvattha, and banyan trees, in sequence; their names are peace, spirit, strength, health, and so forth. These gateways measure five, six, or seven hands in length, placed at a hand’s distance, with width half their length, adorned with mango leaves and similar decorations. Banners are fashioned to resemble Indra’s bow, displaying colors such as red, black, smoky, moon-like, white, golden, and crystal-like. Flags from the east are red; from the south, they are blue and belong to Nirṛti. Their length is five hands, and their width half that; the flags are both long and broad. The staffs are measured by the hand, five hands in length, and may be made from an anthill, the tip of an elephant’s tusk, or the horn of a bull. Clay is gathered from a lotus cluster, a boar, a cowshed, and a crossroads—twelve portions in total; eight for Vaikuṇṭha, and for Pinākin. The five astringent substances are taken from the bark of banyan, udumbara, aśvattha, mango, and jambu trees, along with eight seasonal fruits. Fragrant waters from sacred places, as well as water from all medicinal plants, are suitable. Proper flowers and fruits are to be chosen, along with water from gems and cow horns. For bathing, five items are brought, as well as the nectar of five products from the cow. Substances made from flour and cloth are also used for purification. A pot with a thousand holes, rocanā for the maṇḍala, and roots of a hundred medicinal herbs—vijayā, lakṣmaṇā, balā, guḍūcī, atibalā, pāṭhā, sahadevā, śatāvarī, ṛddhi, and suvarcasā—are prescribed, each separately for bathing. For protection, a heap of sesame and darbha grass is used, and only a bath with ashes; powders of barley, wheat, and bael are also recommended. For anointing, camphor is applied, and for bathing, the sides of the pot are used. A bed, a pair of pillows, a cushion, and a cloth are arranged. Depending on one’s wealth, the bed is prepared for the ritual, along with a vessel mixed with ghee and honey, and a golden stick. A nourishing Śiva pot and pots for the guardians of the world are set out; one pot for sleep, and for peace, as many as there are kuṇḍas. Thus, with careful attention to auspicious times, planetary influences, and the proper construction and arrangement of the ritual space, the sacred ceremony is prepared, ensuring divine favor and fulfillment.