Following the ancient and sacred procedures, one should prepare as before: arranging the pavilion, preparing the ceremonial bath, and all other necessary rites. The auspicious seat is set, and upon it, Śrī—the radiant goddess of fortune—is reverently placed. Around her, eight sacred pots are established. With devotion, the worshipper anoints Śrī with pure ghee, chanting the root mantra, and bathes her using the five sacred products of the cow, symbols of abundance and purity. The ritual of “opening the eyes” is performed, awakening the golden-hued, doe-eyed Śrī, inviting her presence into the image. Calling out, “Come here, O you,” the worshipper offers three sweet delicacies. With the mantra “Aśvapūrva,” as before, Śrī is anointed from the sacred pot. Next, the worshipper moves through the directions: with the “Kāmosmi” mantra from the south, anointing from the west; then, uttering “Candraṃ prabhāsām” and “Tyavarṇa” from the north. Proceeding, the “Upaitu me” mantra is recited in the southeast, “Kṣutpipāse” in the southwest, and “Gandhadvāre” in the northwest, each invocation shaping the divine form as desired within the mind’s eye. With the Īśāna pot, the head of Śrī is bathed using golden clay. Then, with eighty-one pots, water is created by mantra and sprinkled upon the earth, sanctifying the space. Moist lotuses and other fragrant, fresh flowers are offered, accompanied by the mantra “Tanmayāvaha,” the hymn “Ya ānanda,” and other sacred chants. On the divine couch, the Śāyantīya hymn is recited, and the Śrīsūkta is intoned to invoke the goddess’s presence. The consciousness-power is established with the Lakṣmī seed-mantra, and Śrī is worshipped again with renewed devotion. The pavilion is further adorned as the Śrī Sūkta is recited, and lotuses are cast into the fire-pits. Alternatively, oleander flowers may be gathered and offered in abundance—ideally a thousand, or at least a hundred. Household utensils and other auspicious items are presented with the Śrī Sūkta, and all consecration rites for the temple are performed as before. The pedestal, crafted with mantra, is set in place, and the presence of Śrī is firmly established upon it. Each verse of the Śrī Sūkta is recited in order, invoking her presence with care and reverence. Once the consciousness-power is awakened, the root invocation is performed. Offerings of gold, cloth, cows, and other gifts are made to the teacher or priest. In this way, all the goddesses are established and invoked, and the worshipper contemplates them as residing in heaven and beyond. Turning to the worship of Gaṇeśa, the remover of obstacles and granter of all aims, the Blessed Lord now explains the sacred procedure. One begins by offering obeisance to the Gaṇa for the heart, “to the One-Tusked” for the head, “to the Elephant-Eared” for the topknot, “to the Elephant-Faced” for the assembly, and “to the Great-Bellied, to the One with the Broken Tusk and Hand” for the weapons. The Gaṇa is honored as teacher, as sandals, as the two powers, and as Dharma itself. The worship extends to the main circle of bones below and the upper covering above, to the seed-letters of the lotus-navel, and to the flaming one with Nandā, Sūryeśā, Kāmarūpā, Udayā, and Kāmavartinī. Satyā, Vighnanāśā, the sacred offering, the fragrant earth, and the syllables yaṃ, śoṣa, raṃ, the burning, plava, laṃ, vaṃ, and amṛta are all honored. The worshipper contemplates: “We contemplate the Large-Bellied; we meditate on the Great-Bellied; may the Tusked One inspire us.” Gaṇapati is celebrated as Lord of Gaṇas, Gaṇeśa, Leader and Player among Gaṇas, Crooked-Tusked, One-Tusked, and Great-Bellied—Elephant-Faced, with a hanging belly, Terrible, Remover of Obstacles. Even those of smoky color, the great Indra, and others are said to be worthy of worship for Gaṇapati. The Blessed Lord continues, describing the installation of Tākṣya’s discus, of Brahmā, and of Nṛhari, each performed like the installation of Viṣṇu, but with their own mantras. To worship Sudarśana, the mighty discus, the mantra invokes him as peaceful, destroyer of the wicked and the fearful: “Cut, cut! Split, split! Tear, tear!” Through this worship, the discus becomes a force that shreds the enemies in battle. For Narasiṃha, the fierce lion-man incarnation, the worshipper chants: “Om kṣoṃ! O Narasiṃha, fierce in form—blaze, blaze! Shine forth, shine forth! Svāhā! Om kṣauṃ! Salutation to the Blessed Narasiṃha, whose brilliance rivals thousands of blazing suns, whose claws and fangs are like diamonds, whose wild mane and thunderous roar shake the great ocean and echo like drums, who overcomes all spells—come, come, O Blessed Narasiṃha, supreme person, by the truth of Brahman—manifest, expand, advance, roar, release lion’s roars, tear, drive away, enter all mantras and their lineages, strike, cut, compress, flow, split, burst forth, scatter flames everywhere with the wheel of endless fiery thunderbolts—destroy all netherworlds! Surround them with fiery cages, draw out the hearts of all demons, burn, cook, churn, dry up, sever, bring them under my control—from the netherworlds, phaṭ! From the demons, phaṭ! From the mantras, phaṭ! From the mantra lineages, phaṭ! O Blessed Narasiṃha, O Viṣṇu in this form, protect me from all dangers, from all mantras—protect, protect! Hrūṃ, phaṭ! Salutations to you!” With mantras that enchant the three worlds, the Three-World-Enchanter is established; the mace-bearer is placed on the right, the peacemaker—whether two-armed or four-armed—is honored. The discus is placed above on the left, the conch Pāñcajanya below, united with Śrī and Puṣṭi, Bala and Bhadrā. Viṣṇu is to be established in the temple, in the home, or even in a pavilion, along with his forms as Vāmana, Vaikuṇṭha, Hayagrīva, and Aniruddha. He is also to be depicted reclining on the waters, as well as in his incarnations beginning with Matsya. Saṅkarṣaṇa, the Universal Form, and even the liṅga as the form of Rudra are to be honored. In a similar manner, Ardhanārīśvara, Hari, Śaṅkara, the Mothers, Bhairava, Sūrya, the planets, and Vināyaka are to be depicted. The method for painting Gaurī, Indra, various goddesses, Balā and Balā, and the proper installation of books is then explained. After worshipping on a svastika or maṇḍala and seating oneself on darbha grass, the written book, the teacher, knowledge, and Hari are worshipped. Facing east, the sacrificer meditates on the lotus, writes five verses, and worships the teacher, knowledge, Hari, and the scribe. With a silver or golden pen, the Nāgarī script is written. According to one’s ability, Brāhmaṇas are fed and given gifts as offerings. After worshipping the teacher, knowledge, and Hari, the Purāṇas and other texts are written, beginning with the maṇḍala, on an auspicious seat in the northeast. The book is then viewed in a mirror and sprinkled with water from pots, as before. The “opening of the eyes” is performed for the book, and it is placed upon a bed. The Puruṣa Sūkta and the first part of the Veda are placed within the book, which is then enlivened through ritual, worshipped, and offered cooked food. After feeding teachers and others with gifts, the book is carried around by men, either in a chariot or on an elephant, as a mark of honor. The book is then placed and worshipped in the house or temple, wrapped in cloth and other coverings, and honored at the beginning and end of every recitation. For the peace of the world, the book should be recited; at the start of each chapter, the sacrificer and others are sprinkled with water from pots. Giving the book to a Brāhmaṇa yields endless merit, for three are supremely compassionate: cows, the earth, and Sarasvatī. When the fruit of knowledge is given as a gift, along with ink and a collection of leaves, the merit earned is as vast as the number of leaves and letters—one is honored in Viṣṇu’s world for thousands of years. Giving the Purāṇas and Bhāratas for five nights uplifts twenty-one generations, and ultimately, the giver merges into the supreme reality.