Having purified oneself, the devotee begins the sacred worship by assigning the divine principle within. The hands are first cleansed, and the āstra gesture is performed, starting with the right thumb and pervading the hands with the presence of the divine. Then, using mantras in pairs of six, the devotee assigns the root and the twelve limbs of the body—the heart, head, crest, armor, weapons, and eyes—sanctifying each part. Continuing, the worshipper touches the abdomen, back, arms, knees, and feet in order, forming the prescribed mudrā. With each gesture, Viṣṇu is remembered, and the eight-syllable mantra is recited, preparing the mind and body for the act of worship. Next, the Vardhanī, the vessel that bestows growth, is placed to the left, while all materials for worship are set to the right. These are purified with the weapon-mantra and arghya—water mixed with fragrance and flowers—before being respectfully arranged for the ritual. With water empowered by eightfold recitation and the syllable "phaṭ," the devotee sprinkles the items, meditating on the supreme Hari in the hand, visualizing Him as all-pervading consciousness and radiant light. On the directions, righteousness, knowledge, detachment, and lordliness are assigned, beginning with the direction of fire, while unrighteousness and its companions are placed on the limbs, starting from the east, all upon the yogic seat. The seat itself is sanctified in the mind: the tortoise and Ananta are visualized there, along with Yama, the solar and other circles, pure and beneficent deities at the filaments, and the gracing deities established at the pericarp. First, the devotee meditates upon the chosen deity in the heart, then invokes and worships Him in the maṇḍala. Offerings follow in order: arghya, water for the feet, water for sipping, and madhuparka, each presented with reverence, and then the sequence is repeated. The ritual continues with offerings of a bath, fresh cloth, sacred thread, ornaments, fragrant substances, flowers, incense, lamps, and food—all given with the mantra of Puṇḍarīkākṣa, the Lotus-eyed Lord. The limbs are worshipped, starting from the east. At the eastern door, the lord of birds is honored; in the south, the discus; in the gentle southwest, the mace; and in the auspicious northwest, the conch and the bow are placed. To the right of the deity, the arrow and sword are set; to the left, the shield, Śrī (prosperity), and Puṣṭi (nourishment) are placed in front on the left. The garland of forest flowers, Śrīvatsa, Kaustubha, and the guardians of the directions outside are all worshipped with their respective mantras, and Viṣṇu is finally honored with arghya. Whether the limbs are worshipped separately or together, the seed (bīja) mantras are used, accompanied by recitation, circumambulation, praise, and the offering of arghya. In the heart, the devotee installs the thought, "I am Brahmā, Hari is you." At invocation, the word "Come" is spoken; at dismissal, "Forgive me." Thus, worship is performed with the eight-syllable and other mantras, leading the devotee toward liberation. The worship of the single form has thus been described; now, the worship of the nine manifestations is explained. The nine forms—Vāsudeva and the others—are placed upon the two thumbs, then upon the index fingers and so forth, and upon the body, head, forehead, and face. Worship is offered in the heart, navel, genitals, knees, and feet, beginning from the east, with the single seat, the nine manifestations, and the nine seats as before. In the nine petals, with the ninth form and the nine manifestations, Vāsudeva is worshipped in the center. Nārada then speaks: "I will now explain the procedure for the fire ritual, by which all desires are fulfilled. The site should be a square, twenty-four fingers plus four in measurement. After marking it with a cord, one should dig the ground accordingly." Nārada continues, "Tell me of the characteristics of the deities to be worshipped with the mantras beginning with Vāsudeva: Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha." The ritual begins with salutations to the Blessed One, to the seed syllables a, ā, aṃ, aḥ, to those beginning with Oṃ and ending with Namaḥ, and then to Nārāyaṇa. Oṃ, Tat, Sat, and to Brahman—salutations to Viṣṇu, to the Blessed Narasiṃha, and to the Blessed Varāha, each in their own forms: swift, reddish, yellow, dark-blue, black, and red; cloud-colored, fire-colored, honey-gold, beloved, nine leaders in all. The limbs are assigned the vowel seed-syllables, ending in their own names, in due order. The heart and so on are established as taught by those who know the tantra; the consonant seed-syllables have their own unique characteristics. Mantras ending with Namaḥ and joined with long vowels are called limbs; those with short vowels are described as subsidiary limbs. Those placed at the end of divided names and syllables are considered excellent; combined with long and short vowels, the main and subsidiary limbs are arranged in order. This is the sequence of consonants for the establishment of the heart and so on, divided by their seed-syllables and names, with the main and subsidiary limbs. The heart and so on, joined with the main and subsidiary limbs, from twelve endings and five, are established and recited for the desired accomplishment. The heart, head, crest, armor, eye, and crown—these are the six limbs of the seed-syllables; the root has twelve limbs in all. Heart, head, crest, armor, missile, eye, belly, back, arms, thighs, knees, shanks, and feet are all placed in order. Specific seed-syllables are assigned to the various divine weapons and ornaments: Kaṃ, ṭaṃ, paṃ, śaṃ for Vainateya; khaṃ, ṭhaṃ, phaṃ, ṣaṃ for the Gadā (mace); gaṃ, ḍaṃ, baṃ, saṃ for the mantra of strength; ghaṃ, ḍhaṃ, bhaṃ, haṃ for salutations to Śrī; vaṃ, śaṃ, maṃ, kṣaṃ for Pāñcajanya (conch); chaṃ, taṃ, paṃ for Kaustubha; jaṃ, khaṃ, vaṃ for Sudarśana (discus); saṃ, vaṃ, daṃ, caṃ, laṃ for Śrīvatsa; Oṃ, dhaṃ, vaṃ for Vanamālā; and to Mahānanta, salutations are given. For mantras without seed-syllables, the limbs are formed with words. With names joined at the end of their class, the heart and so on are in fivefold form; with praṇava (Oṃ), the heart and so on are also stated as fivefold. Praṇava is the heart, Parā is the head and crest; the armor is by one's own name, and the missile is with the name at the end. Oṃ, Parā, missile, and one's own name, ending in the fourth case and with Namaḥ at the end, are recited from the single vyūha up to the tenfold vyūha, each with its own mantra. On the little finger and the tips of the hands, one worships the nature of the body; Parā is the soul of Puruṣa, and by nature, it is twofold. Om. To the supreme, to Agni as the self, and to Vāyu and the Sun, who are of dual form; Agni, who is triple and all-pervading, is placed upon the hand and the body. Vāyu and the Sun are placed on the branches of the hands, on both right and left. The form is established in the heart and body, in triple array and the fourth form, as the ritual concludes, suffused with the presence of the Divine.