The ritual began with reverent worship of the guardians of the directions. The officiant first invoked Vāta, chanting mantras that began with his name or offering salutations to Vāyu, the Lord of the wind. He called upon Soma, the powerful deity, mace in hand, riding his celestial vehicle, beseeching him to protect the northern gate alongside Kubera, the lord of wealth, and offering respectful salutations. Alternatively, Soma was worshipped with the mantra, “Obeisance to Soma, the king.” Turning to the northeast, the officiant invited Īśāna, mighty and trident-bearing, mounted upon the bull, to safeguard the northeastern quarter of the sacrificial pavilion, offering salutations. Īśāna was worshipped with the mantra “Īśānamasya,” or simply with “Obeisance to Īśāna.” Then, Brahman was invoked: “Brahman, come, swan-mounted, holding the ladle and spoon,” and entreated to protect the upward direction, along with his world, honoring him as the unborn one of the sacrifice with salutations. Hiraṇyagarbha was worshipped with the mantra “Hiraṇyagarbha,” or “Salutations to Brahman.” For the downward direction, Ananta was summoned, bearing the discus, lord of the serpents, riding upon the tortoise. The officiant prayed, “Protect the downward direction, protect, protect; O lord Ananta, salutations to you.” Obeisance was offered with the words, “Salutations to the serpent,” or a sacrifice was performed to Ananta, or simple salutations given. The Blessed Lord then instructed: The ground must be demarcated, scattered with rice and mustard seeds, and sprinkled with the five sacred products of the cow, all while reciting the Nārasiṃha mantra for protection from evil. The ground was honored with a pot, gems, proper articles, and the color yellow. Worship was performed using the weapon-mantra, and one hundred and eight oblations were offered. The officiant sprinkled prepared rice with an unbroken stream, kept it aside, then circled the pot to the right and scattered it over the area. With cloth placed upon the pot, Acyuta and Śrī were worshipped using the mantra “in union, in union,” and positioned on the bed in the six directions of the maṇḍala. On the bed, atop blades of kuśa grass and a cushion, and in every direction, Viṣṇu was worshipped as the lord of knowledge, as Madhughāta and Trivikrama. In the directions, beginning with the wind, Vāmana, Śrīdhara, Hṛṣīkeśa, and again Viṣṇu as the lord of knowledge, Madhugāta, and Trivikrama were worshipped. In the northeast, worship was performed with five vessels and at the altar; all materials were then brought to the bathing pavilion and deposited there. In the bathing pots, vessels were installed in the four directions, and the kalashas were properly placed for the purpose of abhiṣeka, the sacred bathing. Branches of banyan, udumbara, aśvattha, campaka, aśoka, śrī, palāśa, arjuna, plakṣa, kadamba, bakula, and mango trees were gathered. 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 sacred Jahnavi river, which flows to the ocean, were set out. Cow dung, barley, rice, and sesame seeds were placed, alongside viṣṇuparṇī, śyāmalatā, bhṛṅgarāja, and śatādhari plants. Sahadevī, mahādevī, balā, and vyāghnī with marks were arranged, and in the northeast, other auspicious substances were set. Earth from an anthill and from seven distinct places was placed, and in another pot, sand and water from the Jahnavi river. Earth taken from the tusk of a boar, the testicles of a bull, the horn of an elephant, the root of a lotus, and kuśa grass was included. Earth from sacred fords and mountains was gathered, and in another pot, nāgakeśara flowers and kāśmīra were placed. Fragrant substances—sandalwood, nágara, camphor, and flowers—were set out, along with beryl, coral, pearls, crystal, and diamond. All these were placed together in one spot, and in another place, water from rivers, lakes, and ponds was collected. In a pavilion with eighty-one sections, pots filled with grains and fragrant water were set up and consecrated with the Śrī Sūkta. Barley, white mustard, fragrance, the tip of kuśa grass, and unbroken rice, along with fruit and flowers for worship, were placed to the east. Lotus, black creeper, dūrvā grass, viṣṇuparṇī, and kuśa grass were arranged for washing the feet on the southern side, and madhuparka was also set to the south. Kakkola, clove, and auspicious nutmeg were placed to the north for sipping, together with dūrvā grass and unbroken rice for the fire. A vessel for waving lights and for anointing with fragrant substances was placed in the northeast, filled with fragrance and flowers. Murā, māṃsī, āmalaka, sahadevī, and niśādika, as well as sixty lamps and eight for waving lights, were set out. A conch, discus, Śrīvatsa, thunderbolt, lotus, and similar items were placed in a golden vessel, accompanied by flowers of various colors and kinds. The Blessed Lord then spoke: In the northeast, the teacher should establish the fire-pit and the Vaiṣṇava fire. After offering one hundred and eight oblations with the Gāyatrī mantra, he should sprinkle the pots as prescribed. The sprinkling extended to the workshop, and the image-makers proceeded with their work. Amid auspicious sounds, the protective thread was tied on the right hand. For Viṣṇu, the teacher recited “Śipiviṣṭa,” preparing the protective thread with wool, mustard seeds, and silk cloth. Having placed the image in the pavilion, adorned with garments and worshipped, he praised: “O Lord of the gods, I bow to you, O one fashioned by Viśvakarman. O sustainer of the universe, who empowers all, I bow to you again and again; in you, O Lord, I worship Nārāyaṇa, the flawless one. May you always be free from faults in workmanship and endowed with prosperity.” Having thus addressed the image, the teacher led it to the bathing pavilion. The artisans were satisfied with gifts, and a cow was given to the teacher. With the mantra “O Deva, O Beautiful One,” the teacher then opened the eyes of the image, completing this sacred sequence of worship.