In the sacred tradition as revealed in the Agni Purāṇa, the wise are instructed in the profound ritual of installing a divine image. The process begins with the placement of sacred syllables and elemental principles within the body, aligning the microcosm with the macrocosm. The syllable ‘kha,’ representing the principle of air, is placed in the nose, while ‘ka,’ signifying space, is assigned to the head. The solar syllable ‘ya’ is situated in the lotus of the heart, from which seventy-two thousand subtle channels emanate. Within the heart, ‘ma,’ joined with its sixteen parts, is contemplated; at its center, the practitioner visualizes a fiery point, encircled by flame. The syllable ‘ha’ is then placed with the sacred sound, invoking ‘Om āṃ’ for the essence of the Supreme and offering homage to the essence of the Person. ‘Om vāṃ’ is recited for the withdrawal of the mind, and ‘Om vā’ for the essence of the universe and all things—these five powers are thus spoken. Each power is applied according to the posture: standing, sitting, lying down, and actions such as drinking. On the fifth day of the Gratyarcā ceremony, the five Upaniṣads are remembered, and the syllable ‘huṅ’ is placed in the middle, meditating upon Hari as the embodiment of mantra. Wherever an image is to be established, the root mantra, ‘Om namo bhagavate Vāsudevāya,’ is placed there. The practitioner then consecrates the body, placing Keśava on the head, Nārāyaṇa on the mouth, Mādhava on the neck, Govinda on both arms, and Viṣṇu on the heart. Further, 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, thus sanctifying the six limbs beginning with the heart. This method is the general practice for the primordial form, or for any particular deity whose installation is undertaken. For the chosen deity, the enlivening is performed with its own root mantra, using the first syllable of the deity’s name. This syllable is divided with twelve vowels, and the limbs are arranged accordingly, including the heart and the ten-syllable root. As the deity is installed, so too are the principles assigned within the body. In the lotus circle, Viṣṇu is worshipped with fragrance and other offerings. The seat is meditated upon, with its limbs and attendants, surrounded by the auspicious twelve-spoked wheel. The three-naveled wheel, furnished with two rims and spokes, is contemplated, and in the rear region, the primordial elements are placed. The sun is worshipped at the tips of its rays, twelvefold, and the moon is contemplated there, joined with its sixteen digits. The best teacher meditates on the threefold strength in the navel and the twelve-petaled lotus at its center. Within this center, the masculine power is meditated upon and worshipped; Hari is placed in the image, and the gods are worshipped there with proper offerings—fragrance, flowers, and so forth, using twelve-syllable seed mantras for Keśava and the others. In the twelve-spoked circle, the guardians of the world and others are worshipped in order. The image is then worshipped with fragrance, flowers, and so forth. The pedestal is honored with the Pauruṣa and Śrī hymns, and the Vaiṣṇava fire is generated in five ways from the origin. Oblations are offered into the fire with Vaiṣṇava mantras, followed by the rite of peace-water; this water is sprinkled on the top of the image, and the fire is brought forth. The fire is brought from the southern altar, with the declaration, ‘The fire has been offered,’ and previously from the altar with, ‘We invoke the fire.’ In the north, the fire is brought while reciting, ‘We invoke the fire,’ and the mantra proclaims, ‘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. Using the vyāhṛtis and the root mantra, clarified butter mixed with sesame seeds is offered, followed by the 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. The head, navel, and feet are then touched, and the four rivers—Ganga, Yamuna, Godavari, and Sarasvati—are established in order. Oblations are burned with the Viṣṇu-Gāyatrī, cooked rice is offered with the Gāyatrī, bali is given, and the twice-born are fed in the north. For the satisfaction of the guardians of the directions, gold and a cow are given to the teacher; bali is given to the guardians of the quarters, and a night vigil is kept. The sanctification of all portions is completed with the sound of ‘Brahma-gīta’ and other chants. Then, the Blessed Lord instructs that for establishing the pedestal, the inner sanctum should be divided into seven parts. In the portion of Brahma, the wise install the image, never placing it in the portions of gods, humans, or spirits. Abandoning even a little of Brahma’s portion is to be avoided. The pedestal should be installed with care in the portions of the gods and humans, and for a neuter stone, gems are placed. Oblations are offered with the Nārasiṃha mantra, and then gems, rice, threads, three metals, iron, sandalwood, and other substances are placed. In the nine pits beginning from the east, and in the center as desired, these are deposited; then, with mantras beginning with Indra, the pit is covered with guggulu. After the rite of placing the gems, the teacher touches the image with darbha grass sticks, together with the gods and their attendants, thus completing the sacred installation.