In the sacred tradition, the construction and consecration of divine images and their abodes are described with great care. Agni is addressed at the outset, and the instructions begin with the foundation: the breadth at the base of the image must be made equal, and its extension should be half of that measurement. The water channel, essential for ritual purity, is to be constructed as one third of the extension. The projection, as before, is to be measured by the number sixteen; the lower part is six units, the neck two parts, and the throat three parts. Each remaining part, as well as the base and the exit, is to be crafted individually. The band and the pedestal are common features for all images. The door of the image must correspond to the measurement of the temple door itself. The radiance, or prabhā, of the image is to be adorned with elephants and vyālas, bringing auspiciousness and grandeur. The pedestal, too, should always be fashioned in a manner befitting Hari. For all gods, the measurements declared by Viṣṇu are to be used; for all goddesses, those declared by Lakṣmī are to be followed. The Blessed Lord then explains the fivefold establishment: the image itself is the person, the pedestal represents nature, Lakṣmī is the foundation, and yoga is the connection between them. Therefore, installation is performed by those who desire the fruits of their wishes. The teacher should draw out the garbha-sūtra in front of the temple, marking the spiritual core. From eight, sixteen, up to twenty, the pavilion and its lower parts are to be constructed, providing spaces for bathing, the water pot, and half the ritual materials. The altar should be made beautiful, using three parts and a half as the measure, and adorned with water pots, small jars, canopies, and similar items. After sprinkling everything with pañcagavya—the five sacred products of the cow—all materials are to be arranged. The adorned teacher, meditating upon Viṣṇu, should worship his own self, recognizing the unity of the divine and the devotee. With rings and bracelets and similar ornaments, the image-bearers are to be established in each enclosure, those who are accomplished in their respective duties. The enclosures are to be shaped as squares, half-squares, circles, and lotus-forms. At the beginning, in the east, for the gateway, the pippala, udumbara, and vaṭa trees are to be used. The beautiful plakṣa tree is placed first, followed by the subhadra and andaka trees for the gateway; sukarman and suhotra trees for the watery and gentle directions, and for the elevation. Having established five hastas, Syonā and Pṛthivī are to be worshipped. At the base of the gateway pillar, water pots with auspicious sprouts are to be placed. Offerings are made above, and a Sudarśana wheel is created. The banner is to be fashioned with a measure of five hastas by the wise, its breadth sixteen aṅgulas, and the best enclosure seven hastas high. The colors of the enclosure may be those of dawn-fire, black, white, yellow, red, and also white, following the proper sequence. The banner deities—Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, and Supratiṣṭhita—are to be worshipped, beginning from the east, with offerings a crore times greater. The water pots should be filled to the brim, round and resembling ripe fruit. One hundred and twenty-eight pots, free from decoration, adorned with gold and cloth around the neck, and filled with water, are to be placed outside the gateway. These pots are set at the corners of the altar, beginning from the east. Four pots are to be placed, consecrated with mantras and untouched by the hand. Indra and the other guardians of the directions are invoked into the pots and worshipped in order from the east. Indra is called: “Indra, come, O king of the gods, wielder of the thunderbolt, mounted on the elephant. Protect my eastern gate together with the gods; salutations to you.” After worshipping Indra, the wise offer sacrifice. Agni is invoked next: “Come forth, armed with the spear, mounted on the goat, endowed with strength. Accept this worship with the gods for the southeastern direction. Salutations to you.” Agni is worshipped with the mantra “Agni is the head,” or simply “Obeisance to Agni.” Yama is addressed: “Yama, come, mounted on the buffalo, holding the staff, mighty in strength. Protect the southern gate, O Vaivasvata; salutations to you.” Yama, the gatherer, is worshipped with this mantra. Nairṛta is called: “Nairṛta, come, bearing the sword, accompanied by a powerful vehicle; here is arghya, here is water for the feet; protect the southwestern direction.” The mantra for Nairṛta is used, along with arghya and other offerings. Varuṇa is invoked: “Varuṇa, mounted on the makara, holding the noose, mighty in strength. Come, protect the western gate, protect, protect; salutations to you.” King Varuṇa is worshipped with arghya and other offerings. Vāyu is called: “Come, O Vāyu, powerful, banner in hand, with your vehicle; protect the northwestern direction with the gods and the Maruts; salutations to you.” He is worshipped with mantras beginning with “Vāta,” or with “Obeisance to Vāyu.” Soma is invoked: “Soma, come, powerful, mace in hand, with your vehicle. Protect the northern gate, together with Kubera; salutations to you.” Soma the king is worshipped with the mantra “Obeisance to Soma.” Īśāna is addressed: “Come, Īśāna, powerful, trident in hand, mounted on the bull; protect the northeastern direction of the sacrificial pavilion; salutations to you.” He is worshipped with the mantra “Īśānamasya,” or simply “Obeisance to Īśāna.” Brahman is called: “Brahman, come, swan-mounted, holding the ladle and spoon. Protect the upward direction, along with your world; O unborn one of the sacrifice, salutations to you.” Hiraṇyagarbha is worshipped with the mantra “Hiraṇyagarbha,” or “Salutations to Brahman.” Ananta is invoked: “Ananta, come, bearing the discus, lord of the serpents, mounted on the tortoise; protect the downward direction, protect, protect; O lord Ananta, salutations to you.” One offers obeisance by saying “Salutations to the serpent,” or performs a sacrifice to Ananta, or simply offers salutations. The Blessed Lord then instructs: one should demarcate the ground, scatter rice and mustard seeds, and sprinkle them with the five products of the cow, reciting the Nārasiṃha mantra for protection from evil. After duly honoring the ground with a pot, along with gems and proper articles, and the color yellow, one should worship with the weapon-mantra and offer one hundred and eight oblations there. With an unbroken stream, the prepared rice is sprinkled and kept; then, circling the pot to the right, it is scattered over the area, thus completing the ritual foundation for the divine presence.