With utmost reverence and care, the sacred preparations for the ritual began. The altar was set, and at each of its four corners, starting from the east, four consecrated pots were placed. These pots, untouched by human hand and sanctified with powerful mantras, became the seats for the guardian deities of the directions. First, Indra, king of the gods, wielder of the thunderbolt and majestic rider of the great elephant, was invoked into the eastern pot. The priest offered salutations, “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.” With the proper mantra, Indra was worshipped as the noble protector, and offerings were made. Turning to the southeast, Agni was invoked: “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, the head of the gods, was honored with the mantra “Agni is the head,” or simply “Obeisance to Agni.” At the southern gate, Yama, the mighty Vaivasvata, was called: “Yama, come, mounted on the buffalo, holding the staff, mighty in strength. Protect the southern gate, O Vaivasvata; salutations to you.” Thus, Yama, the gatherer of beings, was venerated with the appropriate mantra. In the southwest, Nairṛta, sword in hand and accompanied by a formidable vehicle, was invited: “Nairṛta, come, bearing the sword, accompanied by a powerful vehicle; here is arghya, here is water for the feet; protect the southwestern direction.” Nairṛta was worshipped with offerings of arghya and other sacred substances. At the western gate, the mighty Varuṇa, king of the waters, was invoked: “Varuṇa, mounted on the makara, holding the noose, mighty in strength. Come, protect the western gate, protect, protect; salutations to you.” The teacher offered arghya and other gifts to King Varuṇa. In the northwest, Vāyu, powerful and banner in hand, was called: “Come, O Vāyu, powerful, banner in hand, with your vehicle; protect the northwestern direction with the gods and the Maruts; salutations to you.” Vāyu was worshipped with mantras beginning “Vāta,” or simply, “Obeisance to Vāyu.” To the north, Soma, strong and mace-bearing, was invoked: “Soma, come, powerful, mace in hand, with your vehicle. Protect the northern gate, together with Kubera; salutations to you.” Soma the king was worshipped with the mantra “Obeisance to Soma.” In the northeast, Īśāna, trident in hand and mounted on the bull, was called: “Come, Īśāna, powerful, trident in hand, mounted on the bull; protect the northeastern direction of the sacrificial pavilion; salutations to you.” He was worshipped with the mantra “Īśānamasya” or “Obeisance to Īśāna.” Above, Brahman, the Unborn, riding the swan and holding ladle and spoon, was invoked: “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 was worshipped with the mantra “Hiraṇyagarbha” or “Salutations to Brahman.” Below, Ananta, lord of serpents, bearing the discus and mounted on the tortoise, was called: “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.” The priest offered obeisance, saying “Salutations to the serpent,” or performed a simple sacrifice or salutation to Ananta. The Blessed Lord then instructed the next phase. The ritual ground was carefully demarcated, and rice and mustard seeds were scattered about. These were sprinkled with the five sacred products of the cow, while the Nārasiṃha mantra was recited for protection from all evil influences. The ground was then honored with a pot, along with gems and other proper articles, all adorned in yellow. The priest worshipped with the weapon-mantra and offered one hundred and eight oblations. With an unbroken stream, the prepared rice was sprinkled and kept; then, walking around the pot to the right, the rice was scattered over the area. A cloth was placed over the pot, and Acyuta and Śrī were worshipped together. With the mantra “in union, in union,” they were placed on a bed in the six directions of the maṇḍala. On this bed, set upon sacred blades of kuśa grass and a cushion, and in all directions, Viṣṇu was worshipped as the lord of knowledge, as Madhughāta and Trivikrama. In all directions, beginning with the wind, the forms of Vāmana, Śrīdhara, and Hṛṣīkeśa were worshipped, as well as Viṣṇu in his aspects of knowledge, Madhugāta, and Trivikrama. In the northeast, with five vessels and on the altar, worship was performed, after which all the ritual materials were brought to the bathing pavilion and deposited there. In the bathing area, pots were installed in the four directions, and the kalashas were properly placed for the sacred abhiṣeka, the ritual bathing. Branches were gathered from holy trees: banyan, udumbara, aśvattha, campaka, aśoka, śrī, palāśa, arjuna, plakṣa, kadamba, bakula, and mango trees. Their tender shoots were placed in the eastern pot, along with padmaka, rocanā, dūrvā grass, and a bundle of darbha grass. On the right side, jātī and kunda flowers, sandalwood, red sandalwood, siddhārtha, tagara, and rice were arranged. Gold, silver, two kinds of clay from the riverbank—especially from the sacred Jahnavi river—were also placed. Cow dung, barley, rice, and sesame seeds were included, as well as viṣṇuparṇī, śyāmalatā, bhṛṅgarāja, and śatādhari plants. Sahadevī, mahādevī, balā, and vyāghnī with their marks were placed, and in the northeast, other auspicious substances were set. Earth from an anthill and from seven different places was gathered, and in another pot, sand and water from the Jahnavi river were placed. Earth from the tusk of a boar, the testicles of a bull, the horn of an elephant, the root of a lotus, and from kuśa grass were also collected. Earth from sacred fords and mountains, nāgakeśara flowers, and kāśmīra were added to another pot. Fragrant substances like sandalwood, nágara, camphor, and flowers were placed together with beryl, coral, pearls, crystal, and diamond. All these were gathered and set together in one spot, while in another place, water from rivers, lakes, and ponds was placed. In a pavilion divided into eighty-one sections, pots filled with grains and fragrant water were established and consecrated with the Śrī Sūkta. Barley, white mustard, fragrance, tips of kuśa grass, and unbroken rice, along with fruits and flowers for worship, were placed to the east. For washing the feet, lotus, black creeper, dūrvā grass, viṣṇuparṇī, and kuśa grass were set to the south, with madhuparka also nearby. To the north, kakkola, clove, and auspicious nutmeg were arranged for sipping, along with dūrvā grass and unbroken rice for the sacred fire. Thus, with every detail attended to and each direction honored, the sacred space was prepared, ready for the divine presence and the fulfillment of the holy rites.