In the sacred process of preparing a dwelling, the ritual begins with offerings in designated seats and corners, each imbued with significance and presided over by divine beings. In the seat of Varuṇī, set in the six-petaled position, sweetened rice is offered to Mitra. At the lower place of the wind corner, food cooked in clarified butter is presented to Rudra. Just below, in the seat of Rudra’s attendant, meat is given, while in the northern path, black gram is offered to the earth-holder, also in a six-petaled seat. Descending further, curd and milk are offered in succession to Āpa and Sāya, below the Śiva corner, following the prescribed rites. At the very center, Brahman, established in a four-footed seat, receives sacrificial porridge enriched with five products of the cow and ghee. In the corners stretching from Īśāna to the end of the wind direction, the four guardians of the dwelling are honored in order, beginning with Caraka. To Carakī, the offering is meat with ghee; to Vidāryā, curd served in a lotus bowl; and to Pūtanā, portions of bile and blood. Pāparākṣasī is given bones and more portions of blood and bile. Then, in the east, black gram rice is offered to Skanda. In the southern quarter, Aryaman is honored with cakes mixed with pulse, while Jambhaka in the Varuṇa direction receives meat with blood. In the north, Pilipiñja is given red rice and flowers. Alternatively, the entire dwelling may be worshipped with sacred grass, curd, and water. Whether in a house or city, worship is performed with eighty-one seats: three-footed lines are drawn, and six-petaled seats are placed in the corners. From Īśāna onward, guardians occupy the quarters; Nāga and others reside in two chambers; Marīci and others are found in the six-petaled seats; and Brahmā is recognized as the nine-seated one. In cities, villages, or hamlets, the dwelling might have a hundred seats, with two lines of posts placed in the corners, making the structure difficult to conquer or remove. As the arrangement is made in a temple, so too is it set in the hundred-seated dwelling, where the planets, Skanda, and the six-petaled seats are acknowledged. Caraka and others are elemental seats, and the lines and posts are as before. For a region, the dwelling is established with three hundred and thirty-four seats. Brahma, Marici, and other deities are described with sixty-four syllables; the eight essences and fires with fifty-four. The powers beginning with Īśāna are said to have nine syllables, as do Caraka and others, the Rajju lineage, and similar predecessors. The Vastu-mandala is to be understood as having a thousand syllables in its lineage, and the placement (nyasa) must be performed nine times, according to the region and the Vastu. In the Vetal-shaped altar, the Vastu is remembered with twenty-five syllables; another Vastu has nine syllables, and yet another is described as having sixteen limbs. In the center of hexagonal, triangular, or circular forms, there should be a quadrangular shape. During excavation for the Vastu, the rear is kept level, and a Brahma stone is placed. When establishing the foundation of a corpse or installing an image, payasa is offered as sacred food, or distributed to all. When the Vastu is laid out as previously stated, its measure is five hastas, and it is always best when measured by the standard of a house or palace. The Lord instructs that for Īśa and others, as well as the moving deities, worship should be performed outside as previously described, with three offerings made for each deity in turn. After offering bali to spirits at the auspicious moment, stones are placed in order. In the central thread, the power and the excellent Ananta are installed in a pot. With the root established in the syllable ‘na’, the stone is placed in this pot. Eight pots, including Subhadra and others, are positioned in the directions, beginning from the east. The guardians of the directions are placed in pits where the powers are installed, followed by the arrangement of stones, beginning with Nanda. As the images of the lords are found in the center of the wall, the eight beginning with Dharma are divided from corner to corner. Among Subhadra and others, the four beginning with Nanda are placed in the fire corners, and those beginning with Ajita are installed in the east and other victory directions. Brahma is placed above, and Maheshvara as the all-pervading, their installation contemplated in the center of the celestial palace. After offering bali, the weapon mantra is recited to remove obstacles and faults; even with five stones, a slight indication is given as appropriate. In the center, the placement of the full stone is half in the Subhadra pot. Among the lotus and others, Nanda and others are placed in the corners, beginning with the fire direction. In the central area, four are accepted as having the nature of mothers. The Lord addresses Purna: “You are the great universal, characterized by all connections. Make everything completely full here, O child of Angiras. O Nanda, you are Nandini; I establish you here among men. Reside in the palace, content, for as long as the moon, sun, and stars endure. O daughter of Vasiṣṭha, bestow upon embodied beings long life, desire, prosperity, and joy. Constant protection must always be maintained in this palace by you with effort. O auspicious one, may you always bring welfare to all worlds, O descendant of Kaśyapa. O goddess, be ever the giver of life and fulfiller of desires, and always the bestower of prosperity. O victorious one, always here, be the giver of prosperity and life. O victorious goddess, always remain here, established by me; be the sovereign, O Bhārgavi, for perpetual victory and well-being. O pure one, destroyer of excessive and remaining faults, bestower of accomplishment and liberation, auspicious one; always abide here in all places, O universal form.” Having made the sky the altar, one should place the three principles there. After performing expiatory offerings according to the rule, the sacrifice is released. Īśvara then explains the installation of the liṅga in the palace, which grants both enjoyment and liberation. These rites are always to be performed on the day of the deity, for both liberation and enjoyment. Except in the month of Caitra and at the beginning of Māgha, installation is to be done during the five months when Jupiter or Venus rises, and during the first of the three karaṇas. Thus, through these sacred arrangements, offerings, and invocations, the dwelling is consecrated, the powers are installed, and blessings are invited for prosperity, protection, and spiritual fulfillment.