With a heart full of reverence, the devotee begins the sacred rite. First, he bathes himself with the five products of the cow, chanting the mantras "dhruvā dyaur" and "viśvataś cakṣur," and then purifies himself further with fragrant water. Having completed his personal worship, he honors Lord Hari with all his limbs and attendants, meditating deeply until he sees his own form as that of Hari, and the very earth as the Lord’s seat. He then envisions a second, radiant form of the Lord, composed of shining atoms, and invokes the living principle, complete with the twenty-five elements. This presence is pure consciousness and supreme bliss, transcending waking and dreaming, untouched by body, senses, mind, intellect, breath, or ego. This is the indwelling Lord, present in all beings—from Brahmā down to a blade of grass—abiding in the heart and entering the sacred image. The devotee prays, “Be firm, O Supreme Lord.” With focused intent, he establishes life in the image, recognizing, “You are Brahman, one without a second.” After this enlivening, he instructs the image with the sacred praṇava, affirming its identity as light, knowledge, and the supreme, non-dual Brahman. For the rite called “bringing near,” he touches his heart, recites 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.” He continues, “To the one whose form transcends all qualities, the Supreme Person, the great soul, the imperishable, the ancient one—O Viṣṇu, be present here.” He prays that the supreme reality and the form composed of knowledge, which are merged in the image, may be fully awakened. Having invoked the Self and the retinue beginning with Brahmā, he establishes the other attendants, naming each and marking them with their distinctive symbols and weapons. Observing auspicious signs, he knows Hari is present. He bows, offers hymns, and recites the eight-syllabled mantra and others. The teacher then worships Caṇḍa and Pracaṇḍa, the fierce guardians at the door, before proceeding outside. At the fire altar, he installs Garuḍa and offers worship. He continues by establishing and honoring the guardians of the directions and the deities who preside there. He installs Viśvaksena, worshipping him with offerings such as the conch and discus. Oblations are then offered to all the attendants and local spirits. The teacher receives gifts—garments, gold, and other village treasures. All the sacrificial substances are also offered, and half the teacher’s fee is given as honorarium to the officiating priests. Others are similarly honored, and the Brāhmaṇas are fed. The unrestricted fruits of the rite are presented to the sacrificer, in accordance with the Vaiṣṇava tradition. The installer leads Viṣṇu, with his entire divine family, through the proper procedure. This method applies to all the gods: while their root mantras differ, the rest of the process remains the same. The Blessed Lord then declares, “I will explain the installation of the gods and others in full. First, the installation of Lakṣmī, and likewise the host of goddesses.” All preparations—pavilion, bathing, and so forth—are performed as before. Śrī is placed on an auspicious seat, and eight sacred pots are established. She is anointed with ghee and the root mantra, bathed with the five products of the cow, and her golden, doe-like eyes are ceremonially opened. Invoking her with the words, “Come here, O you,” the devotee offers three sweet things. With the “Aśvapūrva” mantra, he anoints her with the pot, as before. He anoints her from the west with the “Kāmosmi” mantra from the south, and from the north with “Candraṃ prabhāsām” and “Tyavarṇa.” From the southeast, he uses “Upaitu me,” from the southwest, “Kṣutpipāse,” and from the northwest, “Gandhadvāre,” thus shaping her form according to the mind’s desire. With the Īśāna pot and golden clay, he bathes her head. Using eighty-one pots and the proper mantra, he sprinkles the earth. Moist lotuses and fragrant flowers are offered with the “Tanmayāvaha” mantra, the “Ya ānanda” hymn, and other praises. He recites the Śāyantīya hymn as she reclines, and the Śrīsūkta to invite her presence. With the Lakṣmī seed-mantra, he awakens her consciousness-power and worships again. The Śrī Sūkta is used to arrange the pavilion and to offer lotuses in the fire-pits—or, if desired, a thousand or at least a hundred oleander flowers are gathered and offered. Household utensils and other items are presented with the Śrī Sūkta, and all temple consecration rites are performed as before. The pedestal is fashioned with mantra, and the presence of Śrī is established there. Each verse of the Śrī Sūkta is recited to invoke her presence. With her consciousness-power awakened, the root invocation is performed. Gold, cloth, cows, and similar gifts are offered to the teacher or priest. In this manner, all the goddesses are established and invoked, and contemplated as residing in heaven and beyond. Now, the Blessed Lord speaks of worshipping Gaṇeśa, the remover of all obstacles, who grants every aim. The worship begins: “Obeisance to Gaṇa!” is offered to the heart; “to the One-Tusked”—to the head; “to the Elephant-Eared”—to the topknot; “to the Elephant-Faced”—to the group; “to the Great-Bellied, to the One with the Broken Tusk and Hand”—and thus to his weapons. The Gaṇa is honored as teacher, sandals, the two powers, and Dharma. The devotee worships the circle of bones below and the covering above, the seed-letters at the lotus-navel, and the flaming one with Nandā. Sūryeśā, Kāmarūpā, Udayā, and Kāmavartinī are invoked, along with Satyā, Vighnanāśā, the offering, the fragrant earth, and the sacred syllables—yaṃ, śoṣa, raṃ, the burning, plava, laṃ, vaṃ, and amṛta. The prayer continues: “We contemplate the Large-Bellied; we meditate on the Great-Bellied; may the Tusked One inspire us.” Thus are invoked Gaṇapati, Lord and Leader of Gaṇas, the playful and crooked-tusked, the One-Tusked, the Great-Bellied, Elephant-Faced, with a hanging belly, Terrible, Remover of Obstacles. All the smoky-colored ones, the great Indra and others, are also worthy of worship for Gaṇapati. Finally, the Blessed Lord explains that the installation of Tākṣya’s discus, of Brahmā, and of Nṛhari should be performed in the same manner as that of Viṣṇu, each with their own mantra, thus completing the sacred procedures for the gods.