Listen now to the sacred arrangement of the body and the elements, as taught in the ancient tradition. First, the five organs of action are revealed: the feet, the anus, the hands, speech, and the genitals as the fifth. These serve as the means by which action is carried out. Now, hear of the five great elements: space, air, fire, water, and earth. From these, the gross body arises, serving as the foundation and support for all beings. In this process, the vital breath is to be invoked with the syllable 'bha', associating it with the living being. The wise place 'ba' in the heart, signifying the principle of intellect. The syllable 'pha', which embodies ego, is also to be placed within, while the mind, represented by 'pa', arises from intention and is established accordingly. The subtle sound, indicated by 'na', is placed upon the head. The principle of touch, 'dha', finds its place at the mouth, while 'da', representing form, is established in the heart. The principle of taste, 'tha', is placed in the region of the abdomen, and the principle of smell, 'ta', is established in the thighs. The syllable 'ṇa' is placed in the ears, and 'ḍha' in the skin. 'ḍa' is placed in both eyes, 'ṭha' in the tongue, 'ṭa' in the nose, and 'ña' in speech. The hands are sanctified with 'jha', the feet with 'ja', the anus with 'cha', and the genitals with 'ca'. The principle of earth, 'ṅa', is established in both feet, 'gha' in the abdomen, and 'ga', the principle of fire, in the heart. The principle of air, 'kha', is placed in the nose, and 'ka', representing space, is always placed in the head by the wise. The solar deity is invoked with the syllable 'ya', placed in the lotus of the heart, from which seventy-two thousand channels emerge. There, 'ma', joined with sixteen parts, is established, and at its center, the practitioner contemplates the point—the circle of fire. In that place, the best of gods should place the syllable 'ha' with the sacred syllable, meditating: "Om āṃ, for the essence of the Supreme; āṃ, homage to the essence of the Person." Further, one should recite: "Om vāṃ, for the essence of withdrawal of mind; homage to the essence of the universe. Om vā, homage to the essence of all." These are the five powers, each applied in different postures: the first in standing, the second in sitting, the third in lying down, and the fourth in drinking actions. On the fifth day of the Gratyarcā ceremony, the five Upaniṣads are remembered. One should place the syllable 'huṅ' in the middle, meditating on Hari as composed of mantra. Wherever an image is to be established, the root mantra is placed: "Om namo bhagavate Vāsudevāya." In the ritual, the head, nose, forehead, mouth, throat, and heart are consecrated in order. Keśava is placed on the head, Nārāyaṇa on the mouth, Mādhava on the neck, Govinda on both arms, and Viṣṇu on the heart. Madhusūdana is placed on the back, Vāmana on the abdomen, Trivikrama on the waist, and Śrīdhara on the thighs. Hṛṣīkeśa is placed on the right side, Padmanābha on the ankle, and Dāmodara on the feet. These are the six limbs, beginning with the heart. This is the general method for the installation of the primordial form, or for whichever deity is being established. For each deity, with its own root mantra, the enlivening is performed, using the first syllable of the deity’s name. That syllable is divided with twelve vowels, and the limbs are arranged—the heart and others—and the ten-syllable root is invoked. As in the deity, so in the body, the principles are assigned. In the lotus circle, Viṣṇu is worshipped with fragrance and other offerings. As before, the seat is meditated upon, along with its limbs and attendants, and the auspicious twelve-spoked wheel encircling it is contemplated. The three-naveled wheel, with two rims and furnished with spokes, is visualized. In the rear region, the wise place the primordial elements and related principles. The sun is worshipped at the tips of its rays, twelvefold, and the moon is contemplated, joined with sixteen digits. The best teacher contemplates the threefold strength in the navel and the twelve-petaled lotus, meditating at its center. Within that center, the teacher meditates on the masculine power, worships it, and places Hari in the image, then worships the gods there. With fragrance, flowers, and other offerings, the worship is performed properly, with the limbs and enclosures in order. With twelve-syllable seed mantras, Keśava and the other forms are worshipped. In the twelve-spoked circle, the guardians of the world and others are worshipped in order, followed by the image itself with fragrance and flowers. With the Pauruṣa hymn and the Śrī hymn, the pedestal is worshipped. From the origin, the Vaiṣṇava fire is generated in five ways. After offering oblations into the fire with Vaiṣṇava mantras, the wise perform the rite of peace-water. This water is sprinkled on the top of the image, followed by the bringing of the fire. The fire is brought from the southern altar, reciting, "The fire has been offered." Previously, the fire is brought from the altar, saying, "We invoke the fire." In the north, the fire is brought with the recitation, "We invoke the fire," and the mantra declares, "You, O Agni, are indeed called Agni." Into each altar, one thousand and eight palāśa wood sticks are offered as fuel, along with rice and other grains accompanied by Vedic mantras. With the vyāhṛtis and the root mantra, clarified butter mixed with sesame seeds is offered, followed by the rite of peace-offering with three sweet substances. With twelve sacred formulas, the feet, navel, heart, and head are touched. After offering ghee, curds, and milk, the head is touched again, completing the sacred ritual.