The sacred preparations began with great care and reverence. Within each enclosure, the image-bearers—those accomplished in their respective roles—were established, adorned with rings, bracelets, and similar ornaments befitting their station. The enclosures themselves took various shapes: square, half-square, circle, and lotus-shaped. At the outset, for the gateway in the east, the pippala, udumbara, and vaṭa trees were chosen, their presence marking the threshold. The beautiful plakṣa tree was placed first, followed by the subhadra and andaka trees for the gateway. For the watery and gentle directions, the sukarman and suhotra trees were selected, also serving the purpose of elevation. Once five hastas had been measured, Syonā and Pṛthivī were worshipped, and at the base of the gateway pillar, auspicious water pots with sprouting shoots were set. Above these, offerings were made, and a Sudarśana wheel was crafted. The wise fashioned a banner, measuring five hastas in length and sixteen aṅgulas in breadth, while the best enclosure was built to stand seven hastas high. The colors of these sacred objects reflected the hues of dawn-fire: black, white, yellow, red, and again white, following the prescribed order. The banner deities—Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, and Supratiṣṭhita—were honored, beginning from the east, with offerings multiplied a crore times over. Water pots, filled to the brim and round like ripe fruit, were prepared—one hundred and twenty-eight in total, free from extraneous decoration, but adorned with gold and cloth around their necks. These pots, filled with water, were placed outside the gateway. The pots were also set at the corners of the altar, starting from the east. Four pots, consecrated with mantras and untouched by hand, were placed in their proper positions. Into these pots, Indra and the other deities were invoked. Each was worshipped in turn, beginning from the east, with words of welcome and praise. Indra, king of the gods, wielder of the thunderbolt and mounted on the elephant, was called upon: “Protect my eastern gate together with the gods; salutations to you.” After honoring Indra, the wise offered sacrifice. Next, Agni was invited, armed with the spear and mounted on the goat, to accept worship for the southeastern direction: “Salutations to you.” Agni was worshipped with the mantra “Agni is the head,” or simply with “Obeisance to Agni.” Yama, mounted on the buffalo and holding the staff, mighty in strength, was called to protect the southern gate: “Salutations to you.” Yama, the gatherer, was worshipped with this mantra. Nairṛta, bearing the sword and accompanied by a powerful vehicle, was welcomed with arghya and water for the feet, to protect the southwestern direction. The mantra for Nairṛta was recited, accompanied by offerings. Varuṇa, mounted on the makara and holding the noose, mighty in strength, was summoned to protect the western gate: “Salutations to you.” The teacher honored King Varuṇa with arghya and other offerings. Vāyu, powerful and bearing a banner, was called upon with his vehicle to protect the northwestern direction with the gods and the Maruts: “Salutations to you.” Mantras beginning with “Vāta” or simply “Obeisance to Vāyu” were used. Soma, powerful and bearing a mace, was invited to protect the northern gate, together with Kubera: “Salutations to you.” Soma the king was worshipped with the mantra “Obeisance to Soma.” Īśāna, powerful and bearing the trident, mounted on the bull, was called to protect the northeastern direction of the sacrificial pavilion: “Salutations to you.” He was worshipped with the mantra “Īśānamasya” or “Obeisance to Īśāna.” Brahman, swan-mounted and holding the ladle and spoon, was invoked to protect the upward direction, along with his world: “O unborn one of the sacrifice, salutations to you.” Hiraṇyagarbha was worshipped with the mantra “Hiraṇyagarbha” or “Salutations to Brahman.” Ananta, lord of serpents, bearing the discus and mounted on the tortoise, was called to protect the downward direction: “O lord Ananta, salutations to you.” Obeisance was offered by saying “Salutations to the serpent,” or simply through worship and salutations. Then, the Blessed Lord spoke: The ground was carefully demarcated, and rice and mustard seeds were scattered. These were sprinkled with the five products of the cow, while the Nārasiṃha mantra was recited for protection from evil. The ground was honored with a pot, gems, and proper articles, using the color yellow. Worship was performed with the weapon-mantra, and one hundred and eight oblations were offered. An unbroken stream was used to sprinkle the prepared rice, which was then kept aside. Circling the pot to the right, rice was scattered over the area. Again, with cloth placed on the pot, Acyuta and Śrī were worshipped, using the mantra “in union, in union,” and placed upon the bed in the six directions of the maṇḍala. On the bed, atop blades of kuśa grass and a cushion, and in all directions, Viṣṇu was worshipped as the lord of knowledge, as Madhughāta and Trivikrama. In the directions, beginning with the wind, Vāmana, Śrīdhara, and Hṛṣīkeśa were honored, along with Viṣṇu as the lord of knowledge, Madhugāta, and Trivikrama. After worshipping in the northeast with five vessels and on the altar, all materials were brought to the bathing pavilion and deposited there. In the bathing pots, the kalashas were installed in the four directions, properly placed for the abhiṣeka. Branches were gathered from banyan, udumbara, aśvattha, campaka, aśoka, śrī, palāśa, arjuna, plakṣa, kadamba, bakula, and mango trees. Tender shoots were brought and placed in the eastern pot, along with padmaka, rocanā, dūrvā grass, and a bundle of darbha grass. Jātī flowers, kunda flowers, sandalwood, red sandalwood, siddhārtha, tagara, and rice were placed on the right side. Gold, silver, two kinds of clay from the riverbank, and especially clay from the Jahnavi river—which flows to the ocean—were included. Cow dung, barley, rice, and sesame seeds were gathered, along with viṣṇuparṇī, śyāmalatā, bhṛṅgarāja, and śatādhari plants. Thus, with all these sacred materials and offerings, the ritual preparations were completed, each step performed with devotion and precision, honoring the divine presence in every direction and element.