In the sacred northeast corner, preparations began for the ritual. A vessel was placed there, intended for waving lights and anointing with fragrant substances, and it was filled with delightful fragrances and fresh flowers. Nearby, special items were arranged: murā, māṃsī, āmalaka, sahadevī, and niśādika, along with sixty lamps and eight more specifically for waving lights. In a golden vessel, emblems of divinity—conch, discus, Śrīvatsa, thunderbolt, lotus, and similar sacred symbols—were set alongside flowers of various colors and kinds, enhancing the atmosphere with their beauty. The Blessed Lord spoke, guiding the teacher to establish the fire-pit and the Vaiṣṇava fire in the northeast. After offering one hundred and eight oblations with the Gāyatrī mantra, the teacher sprinkled the ritual pots according to tradition. He moved to sprinkle the workshop itself, so the image-makers could commence their work. Amid auspicious sounds, a protective thread was tied onto the right hand, marking the commencement of sacred activity. For Viṣṇu, the teacher recited ‘Śipiviṣṭa’ and prepared a protective thread using wool, mustard seeds, and silk cloth. Once the image was placed in the pavilion, adorned with garments and worshipped, the teacher offered praise: “O Lord of the gods, I bow to you, O one fashioned by Viśvakarman. O sustainer of the universe, who empowers all, I bow 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 spoken these words, he led the image 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 performed the opening of the eyes, bestowing the gaze with the words, “Agni is light,” upon the auspicious seat. White flowers, clarified butter, and white mustard seeds were offered. Dūrvā grass and the tip of kuśa grass were placed on the deity’s head, and with the ‘Madhuvāta’ mantra, the teacher anointed the eyes. Using the Hiraṇyagarbha mantra and reciting ‘imaṃ me,’ the teacher anointed the image with ghee, repeating the process with further recitation. The image was then rubbed with lentil flour, accompanied by the mantra ‘ato deve,’ and washed with warm water from sacred places. For bathing, the ‘pavamāni’ mantra was recited, using waters infused with gems. The teacher continued, anointing with ‘drupadādi’ and sprinkling water while reciting ‘āpo hiṣṭha.’ River or sacred waters were used for bathing, again with the ‘pavamāni’ mantra and gem waters. He went to the ocean with sandalwood and a pot of sacred earth, bathing with the Gayatri mantra and warm water while reciting ‘śanno devīḥ.’ The Supreme Lord was bathed with five kinds of earth, reciting ‘hiraṇya,’ then with sand and the ‘imaṃ me’ mantra, and using a pot from an ant-hill or mound. With ‘taddhiṣṇor,’ medicinal herbs and water were used, reciting ‘thā oṣadhi,’ and then the five cow products were offered with the ‘yajhāyajña’ mantra. The waters of fruit-bearing plants were used for bathing with ‘payaḥ pṛthivyāṃ,’ and the eastern pot with the ‘viśvataścakṣuḥ’ mantra. Reciting ‘somaṃ rājānam,’ Viṣṇu was bathed on the right, and ‘haṃsaḥ śuciḥ’ was used for anointing Hari on the west. With the ‘mūrddhānandivam’ mantra, dhātrī and māṃsī were offered, and fragrant substances were presented with the ‘mānastoka’ and ‘gandhadvāre’ mantras. Using ‘idamāpeti,’ pots with eighty-one verses were employed; invoking Viṣṇu with ‘ehyehi bhagavan viṣṇo,’ the benefactor of the worlds, the teacher invited the Lord to receive his share of the sacrifice, offering homage to Vāsudeva. After this invocation, the auspicious thread was removed, reciting ‘muñcāmi tveti,’ and even the teacher was released from the thread. Golden water was offered for washing the feet, followed by arghya, with ‘ato deve.’ The teacher recited ‘madhuvātā,’ offered madhuparka, and sipped, saying ‘mayi gṛhmāmi.’ Dūrvā grass and rice were offered with ‘akṣannamīmadanteti.’ A seat was prepared with stalks, reciting ‘gandhavatīti;’ a garland was offered with ‘unnayāmīti,’ and the sacred thread was presented to Viṣṇu. A pair of garments was offered with ‘bṛhaspate;’ for the upper cloth, ‘vedāham’ was recited. With the ‘mahāvrata’ mantra, all flowers and herbs were offered. Incense was presented with ‘dhūrasīti,’ and collyrium was applied with the ‘vibhrāṭ’ hymn. For tilaka, ‘yuñjantīti’ was recited, and for a garland, ‘dīrghāyuṣṭve.’ An umbrella was offered with ‘indracchatra;’ a mirror with ‘virājataḥ;’ a fan with ‘vikarṇena;’ and ornaments with ‘rathantara.’ A fan with the deities of wind was presented, reciting ‘muñcāmi tveti,’ along with flowers. Vedic hymns were sung in praise of Hari, especially from the Puruṣa Sūkta. All these procedures were performed equally at the piṇḍikā and at the beginning with Hara and other deities. At the time of awakening the deity, the Sauparṇa hymn was recited. The covering of the bed was lifted, and with the words ‘Rise!’ the Lord was awakened. On the bed, with the Śrī Sūkta, the division for Viṣṇu was made, and bowing at the piṇḍikā was performed with the ‘Ato Deva’ hymn. Eight auspicious items were displayed: the lion, the bull, the serpent, the fan, the water pot, the Vaijayanta flag, the drum, and the lamp. At the feet, the horse was displayed with the Aśva Sūkta, reciting ‘Tripād.’ The fire-pan, lid, vessel, Ambikā, and ladle were provided. The pestle, mortar, grinding stone, broom, food vessels, and household implements were also given. At the head, a pot called ‘sleep,’ adorned with cloth and jewels and filled with pieces of food, was placed—this was remembered as part of the bathing rite. The Blessed Lord explained that the process of invoking Hari’s presence is called ‘adhivāsana.’ One should meditate on oneself as the all-knowing, all-pervading Supreme Person. By means of Oṃ, uniting the conscious power that is self-identified, establishing non-duality of self, one should merge it into oneself, the all-pervading Lord. The elements are joined: earth with wind, kindled with the seed of fire; fire is dissolved with wind, and wind is led into space. Thus, through these sacred steps, the presence of the divine is invoked and honored, blending ritual, devotion, and cosmic unity.