With reverence and precision, the ritual for installing the deity began. First, the image was purified both inside and out, cleansed with pañcagavya—the five sacred products of the cow. It was then sprinkled with water drawn from darbha grass and from holy river fords, ensuring sanctity in every detail. For the offering, a beautiful altar of sand was prepared, perfectly square and measuring half a cubit on each side. Around this altar, pots were arranged in the eight directions, each placed as prescribed. The consecrated fire was brought forth, invoked with the eight-syllabled mantra beginning with 'pūrva', and established at the center. As the priest recited 'tvam agne dyubhir' in the Gāyatrī meter, he offered the sacred kindling. Then, with the eight-syllabled mantra, clarified butter was offered into the fire one hundred and eight times, each oblation precise and heartfelt. Sanctifying water, infused with a hundred mantras, was sprinkled upon the deity’s head using mango leaves and their stems, while the verse 'śrīś ca te' was recited. With the Brahma-mantra, the priest lifted the image, intoning, "Arise, O Lord of Speech," and, chanting 'tad viṣṇoḥ', led the image toward the temple, always facing forward. Hari was then placed in a palanquin and carried in procession around the city, accompanied by singing, Vedic recitation, and joyous sounds. Finally, the deity was brought to the entrance of the temple. There, surrounded by women and Brahmins, Hari was bathed with water from eight auspicious pots. The teacher worshipped the deity with sandalwood paste and other offerings, reciting the root-mantra. Next, saying 'ato deve', he offered cloth and an eightfold arghya, and at the most auspicious moment, placed the deity on the pedestal with the mantra 'devasya tva'. Firmly establishing the image, the priest recited, "Om, homage to Trivikrama, who strides the three worlds." Hari was bathed once more, first with pañcagavya to the mantras 'dhruvā dyaur' and 'viśvataś cakṣur', then with perfumed water. Having completed the worship, the priest honored Hari with offerings to all his limbs and attendants, meditated upon his own form as non-different from Hari, and envisioned the very earth as the Lord’s seat. He visualized a second, radiant form for the deity, composed of luminous atoms, and invoked the living principle, endowed with the twenty-five elements—pure consciousness, supreme bliss, transcending waking and dream, beyond body, senses, mind, intellect, breath, and ego. He invoked that which abides in all, from Brahmā down to a blade of grass, present within every heart, and invited that living essence to enter and abide in the image, saying, "Be firm, O Supreme Lord." The image was thus endowed with life, recognized as Brahman, one without a second. Having performed the rite of enlivening, the teacher instructed with the sacred praṇava. He meditated on light, knowledge, and the supreme Brahman—one without a second—and, touching his heart, performed the rite called 'bringing near', reciting the Puruṣa hymn and uttering 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." He invoked Viṣṇu, the Supreme Person, great soul, imperishable and ancient, asking him to be present. He prayed that the supreme reality and the form composed of knowledge, merged within the image, be awakened. The Self and the divine retinue beginning with Brahmā were invoked and established by their own names, along with their weapons and emblems. Observing the auspicious signs, the priest knew Hari was present, and so, bowing and praising with hymns, recited the eight-syllabled mantra and others. The teacher then worshipped Caṇḍa and Pracaṇḍa, the fierce guardians at the door, and, reaching the fire altar, installed Garuḍa and offered worship. The guardians of the directions and the deities presiding over them were established and honored, as was Viśvaksena, with offerings of conch, discus, and other symbols. Oblations were made to all the attendants and spirits. The teacher received gifts from the village—garments, gold, and more. All the ritual substances were offered to the teacher, and half his fee was given as honorarium to the officiating priests. Others were honored as well, and Brāhmaṇas were fed. Finally, the unrestricted fruits of the rite were bestowed upon the sacrificer, according to the Vaiṣṇava tradition. The installer then led Viṣṇu, together with his divine family, into the sanctum. This procedure was declared common for all the gods, with only the root mantras differing; the rest of the ritual remained the same. At this point, the Blessed Lord spoke: "I will explain the installation of the gods and others in full. First, the installation of Lakṣmī, and likewise the host of goddesses." Everything was to be performed as before: the pavilion, the bathing, and all the rites. Placing Śrī on an auspicious seat, eight sacred pots were established. Anointed with ghee and the root mantra, Lakṣmī was bathed with the five products of the cow, and her golden, doe-eyed image was opened to vision. Invoking her with, "Come here, O you," the priest offered three sweet things. With the mantra 'Aśvapūrva', as before, he anointed her with the pot. Using 'Kāmosmi' from the south, he anointed from the west; 'Candraṃ prabhāsām' and 'Tyavarṇa' from the north; 'Upaitu me' from the southeast; 'Kṣutpipāse' from the southwest; and 'Gandhadvāre' from the northwest, fashioning her form as desired by the mind. With the Īśāna pot, using golden clay, he bathed her head. With eighty-one pots, he created water by mantra and sprinkled the earth. Moist lotuses and other fragrant, moist flowers were offered, accompanied by the mantra 'Tanmayāvaha', the hymn 'Ya ānanda', and others. With the Śāyantīya hymn, Lakṣmī was honored on her couch, and with the Śrīsūkta, her presence was invoked. The power of consciousness was installed with the Lakṣmī seed-mantra, and further worship was performed. With the Śrī Sūkta, the pavilion was readied and lotuses offered in the fire-pits; or, if possible, a thousand or at least a hundred oleander flowers were gathered and offered. Household utensils and other items were presented with the Śrī Sūkta, and all the consecration rites for the temple were performed as before, thus completing the sacred installation.