The sacred rite began with reverence and careful preparation. The teacher approached the auspicious seat, bestowing upon it a gaze filled with devotion, uttering the words, “Agni is light.” Upon that seat, he offered white flowers, clarified butter, and white mustard seeds, marking the beginning of the worship. With gentle hands, the teacher placed dūrvā grass and the tip of kuśa grass on the deity’s head. As he did so, he softly recited the “Madhuvāta” mantra, anointing the eyes of the deity with sanctity. Continuing, he invoked the Hiraṇyagarbha mantra, reciting “imaṃ me,” and anointed again with ghee, repeating the sacred act with devotion. Next, the teacher took flour of lentils, rubbing it with care while chanting “ato deve,” and washed the form with warm water brought from holy places. For the ceremonial bathing, he recited the “pavamāni” hymn, using waters that had touched precious gems. With the “drupadādi” mantra, he anointed the deity and sprinkled water, chanting “āpo hiṣṭha,” ensuring that the bathing was performed with river or other sacred waters, accompanied by the “pavamāni” hymn and gem-infused water. Carrying sandalwood and a pot of sacred earth, the teacher journeyed to the ocean. There, bathing was performed with the Gayatri mantra and warm water, as the “śanno devīḥ” hymn was recited. The Supreme Lord was then bathed with five kinds of earth, the “hiraṇya” mantra resonating, followed by bathing with sand and the “imaṃ me” mantra, using a pot from an ant-hill or mound. With the “taddhiṣṇor” mantra, medicinal herbs and water were used for bathing, and the “thā oṣadhi” hymn was sung. Next, five sacred products of the cow were offered as a bath, accompanied by the “yajhāyajña” mantra. The teacher then bathed the deity with waters from fruit-bearing plants, reciting “payaḥ pṛthivyāṃ,” and used the eastern pot with the “viśvataścakṣuḥ” mantra. Turning to the right, the teacher bathed Viṣṇu, chanting “somaṃ rājānam,” and on the west, he anointed Hari with the words “haṃsaḥ śuciḥ.” With the “mūrddhānandivam” mantra, offerings of dhātrī and māṃsī were made, and fragrant substances were presented with the “mānastoka” and “gandhadvāre” mantras. Using pots and reciting eighty-one verses with “idamāpeti,” the teacher invoked Viṣṇu: “ehyehi bhagavan viṣṇo, O benefactor of the worlds.” He entreated Vāsudeva to receive this share of the sacrifice, offering homage, and then performed the removal of the auspicious thread. Reciting “muñcāmi tveti,” even the teacher was released from ritual bonds. Golden water was offered for the washing of feet, and arghya was presented with the “ato deve” hymn. With the “madhuvātā” mantra, madhuparka was offered, and the sacred act of sipping was done with “mayi gṛhmāmi.” Dūrvā grass and rice were offered while chanting “akṣannamīmadanteti.” A seat made of stalks was prepared with the “gandhavatīti” mantra, and a garland was offered with “unnayāmīti,” along with the sacred thread for Viṣṇu. A pair of garments was presented, reciting “bṛhaspate”; the upper cloth was given with “vedāham,” and all flowers and herbs were offered with the “mahāvrata” mantra. Incense was offered with the “dhūrasīti” hymn, and collyrium was applied with the “vibhrāṭ” hymn. For the tilaka, the “yuñjantīti” mantra was used, and a garland was offered with “dīrghāyuṣṭve.” An umbrella was presented with the “indracchatra” mantra, a mirror with “virājataḥ,” a fan with “vikarṇena,” and ornaments with “rathantara.” A fan was offered in the presence of the wind deities, reciting “muñcāmi tveti,” along with flowers. With Vedic hymns, the teacher praised Hari, drawing from the Puruṣa Sūkta. All these acts were to be performed equally at the piṇḍikā and at the beginning for Hara and others. At the moment of awakening the deity, the Sauparṇa hymn was recited. The teacher called out, “Rise!” lifting the covering of the bed. Upon the bed, with the Śrī Sūkta, he made a division for Viṣṇu. With the “Ato Deva” hymn, he bowed at the piṇḍikā, and again, on the bed, with the Śrī Sūkta, he made the division for Viṣṇu. 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, its lid, the vessel, Ambikā, and the ladle were provided, as well as the pestle, mortar, grinding stone, broom, food vessels, and other household implements. At the head, a pot called “sleep,” adorned with cloth and jewels and filled with pieces of food, was placed—this completed the rite of bathing. At this point, the Blessed Lord revealed the deeper mystery: “The process of invoking the presence of Hari is called adhivāsana. Meditate upon yourself as the all-knowing, all-pervading Supreme Person. By means of Oṃ, unite your conscious power, recognizing its identity with your own self, and establish non-duality. Merge this consciousness into yourself, the all-pervading Lord.” He continued, “Join earth with wind, and kindle it with the seed of fire; dissolve fire with wind, and lead wind into space. With the Sādhyas and the presiding deities of the elements and senses, form their subtle essences and dissolve them in order. Absorb space into the mind, merge the mind into ego, and ego into the great principle, which is then merged into the unmanifest.” “The unmanifest, as knowledge, is called Vāsudeva. When Vāsudeva, desiring creation, grasps unmanifest Māyā, he creates Saṅkarṣaṇa, the essence of sound. Stirring Māyā further, he brings forth Pradyumna, the form of light. He then creates Aniruddha, the essence of taste, and Brahmā, the form of scent. Aniruddha, as Brahmā, first creates water. Within that water, the golden egg is formed, just as with the five elements. When the soul enters that egg, the power is absorbed into the self.” “The life-breath, united with the soul, is called ‘active’; the soul, known as vyāhṛti, is the inner aspect among the life-breaths. Endowed with these, intellect arises in its eight forms; from intellect, ego is born, and from ego, mind arises. Five objects come forth, endowed with intention: sound, touch, form, taste, and smell. With the power of knowledge, the senses are then created: skin, ear, nose, eyes, tongue, and the intellect as the sixth sense.” Thus, through sacred ritual and profound meditation, the presence of the Supreme is invoked and realized, uniting the outer acts of worship with the inner journey to the source of all creation.