After ritually touching his head, navel, and feet, the devotee establishes the sacred presence of the four great rivers—Ganga, Yamuna, Godavari, and Sarasvati—each invoked by name in their proper order. With devotion, he offers oblations using the Viṣṇu-Gāyatrī mantra, presents the cooked rice with the Gāyatrī, and completes the offering with due ceremony. He gives bali, the ritual offering, and in the northern direction, he honors the twice-born by feeding them. To satisfy the guardians of the directions, he presents gold and a cow to his teacher. After offering bali to the guardians of the quarters, he keeps vigil through the night, ensuring all is sanctified by the resonant chanting of the Brahma-gīta and other sacred hymns. Then, the Blessed Lord instructs: for the establishment of the pedestal, the inner sanctum must be divided into seven parts. In the portion dedicated to Brahma, the wise should install the image of the deity. It is never to be placed in the portions belonging to gods, humans, or spirits. Even the slightest abandonment of Brahma’s portion must be avoided. The pedestal itself should be carefully installed in the portions of the gods and humans. If a neuter stone is used, gems must be placed within it. After offering oblations with the Nārasiṃha mantra, the devotee places gems, rice, sacred threads, three metals, iron, sandalwood, and other auspicious substances in nine prepared pits, beginning from the east and in the center as desired. The pits are then covered with guggulu, accompanied by mantras starting with Indra. Once the rite of placing the gems is complete, the teacher touches the image with darbha grass sticks, invoking the presence of the gods and their attendants. The image is purified both inside and out, cleansed with pañcagavya, and sprinkled with water from darbha grass and sacred river fords. For the offering, a beautiful square altar of sand, half a cubit in size, is prepared all around. Pots are arranged in the eight directions. The consecrated fire is brought forth with the eight-syllabled mantra beginning with ‘pūrva’ and placed upon the altar. Reciting ‘tvam agne dyubhir’ in the Gāyatrī meter, the devotee offers kindling, and with the eight-syllabled mantra, pours clarified butter one hundred and eight times into the fire. Sanctifying water, infused with one hundred mantras and sprinkled with mango leaves and their stems, is poured upon the deity’s head while reciting the verse ‘śrīś ca te’. Lifting the image with the Brahma-mantra, the devotee calls, “Arise, O Lord of Speech,” and, chanting ‘tad viṣṇoḥ’, leads the image facing the temple. Hari, the Lord, is then placed in a palanquin and carried around the city, accompanied by joyful singing, Vedic recitation, and auspicious sounds. He is brought to the temple entrance, where women and Brahmins, using eight auspicious pots, bathe the Lord. The teacher worships him with sandalwood paste and other offerings, reciting the root-mantra. Next, with the words ‘ato deve’, the devotee offers cloth and the eightfold arghya. At a most auspicious moment, he places the deity upon the pedestal, reciting ‘devasya tva’. The wise then firmly establish the deity with the mantra, “Om, homage to Trivikrama, who strides the three worlds.” With the mantras ‘dhruvā dyaur’ and ‘viśvataś cakṣur’, the image is bathed with pañcagavya and then cleansed with perfumed water. After completing the worship, the devotee honors Hari with all his limbs and attendants, meditates upon his own form as Hari, and envisions the earth itself as Hari’s seat. He imagines a second form for the Lord, composed of radiant atoms, and invokes the living principle endowed with the twenty-five elements—consciousness, supreme bliss, beyond waking and dream, free from body, senses, mind, intellect, breath, and ego. From Brahmā down to a blade of grass, the Lord abides in the heart of all beings; from the heart, he enters the image. The devotee prays, “Be firm, O Supreme Lord. Make the image endowed with life; you are Brahman, one without a second.” Having performed the rite of enlivening, he instructs with the praṇava, recognizing the Lord as light, knowledge, the supreme Brahman, one without a second. Touching the heart for the rite called ‘bringing near’, he meditates on the Puruṣa hymn and utters a secret mantra: “Homage to the Lord of gods, the source of satisfaction and prosperity, the embodiment of knowledge and wisdom, who follows the radiance of Brahman. To the one whose form transcends all qualities, the Supreme Person, the great soul, the imperishable, the ancient one—O Viṣṇu, be present here. May your supreme reality, your form of knowledge, all united and merged in this body, be awakened.” He invokes the Self, and the retinue beginning with Brahma, installing each attendant by name, with their own seals and weapons. Observing the auspicious journey and related rites, he knows Hari is now present. He bows, praises with hymns, and recites the eight-syllabled mantra and others. The teacher then worships Caṇḍa and Pracaṇḍa, the fierce guardians at the door, and, proceeding to the fire altar, installs Garuḍa and offers worship. He installs and worships the guardians of the directions and the deities presiding over them. Having established Viśvaksena, he worships with conch, discus, and other divine emblems. Oblations are offered to all the attendants and spirits. The teacher receives gifts of garments, gold, and other items from the village. All substances used in the sacrifice are offered to the teacher, and half the teacher’s fee is given as honorarium to the officiating priests. Honoraria are distributed to others, and the Brāhmaṇas are fed. Finally, the unrestricted fruits of the ritual are bestowed upon the sacrificer, in accordance with the Vaiṣṇava tradition. The installer then leads Viṣṇu, along with his entire family, in the proper manner. This is the general procedure for all the gods; while their root mantras may differ, the rest of the process remains the same. At this point, the Blessed Lord declares: “Now, I will explain to you the installation of the gods and others in their entirety—beginning with the installation of Lakṣmī, and likewise of the host of goddesses.