At the very outset, salutations are offered to the Blessed One, the Supreme, invoking the seed syllables—a, ā, aṃ, aḥ—those sacred sounds that are the essence of all mantras. Homage is paid to the mantras that begin with the mystical Oṃ and conclude with Namaḥ, and then, with reverence, salutations are directed to Lord Nārāyaṇa. The sacred utterances Oṃ, Tat, Sat, and Brahman are invoked, for they are the foundation of all reality. Again, Oṃ is chanted in veneration of Viṣṇu, and salutations are offered. Oṃ and Kṣoṃ are intoned, and the worship continues with salutations to the Blessed Narasiṃha, whose presence is truly worthy of praise. With the utterance Oṃ Bhūḥ, homage is paid to the Blessed Varāha, the divine Boar, O rulers of men. The forms invoked are swift and radiant: reddish, yellow, deep blue, black, and red—each color signifying a divine aspect. There are forms cloud-colored, fire-hued, and honey-gold, each beloved and presided over by nine leaders. The limbs of these divine forms correspond to the seed syllables of the vowels, each joined with its own name, arranged in due and proper order. Those who know the sacred tantra are to establish the heart and other limbs, dividing them as prescribed, for the consonant seed syllables possess their own unique qualities. When these syllables are joined with Namaḥ and long vowels, they are called the main limbs; when joined with short vowels, they are known as subsidiary limbs. Syllables placed at the end of divided names and mantras are considered excellent, and by combining them with long and short vowels, the main and subsidiary limbs are arranged in their proper sequence. Thus, the consonants are sequenced for the establishment of the heart and other limbs, each divided by its own seed syllable and name, with main and subsidiary limbs clearly delineated. The heart and other limbs, joined with these main and subsidiary elements, are established through twelve and then five distinct endings. Having set these in place, one should recite the mantras according to the desired accomplishment. The six principal limbs of the seed syllables are the heart, head, crest, armor, eye, and crown. The root, however, has twelve limbs: heart, head, crest, armor, missile, eye, belly, back, arms, thighs, knees, shanks, and feet—all to be placed in proper order. Certain syllables correspond to divine weapons and emblems: Kaṃ, ṭaṃ, paṃ, śaṃ are for Vainateya; khaṃ, ṭhaṃ, phaṃ, ṣaṃ for the mantra of the Gada; gaṃ, ḍaṃ, baṃ, saṃ for strength; and ghaṃ, ḍhaṃ, bhaṃ, haṃ—salutations to Śrī. Vaṃ, śaṃ, maṃ, kṣaṃ are for Pāñcajanya; chaṃ, taṃ, paṃ for Kaustubha; jaṃ, khaṃ, vaṃ for Sudarśana; while saṃ, vaṃ, daṃ, caṃ, laṃ are for Śrīvatsa. Oṃ, dhaṃ, vaṃ are for Vanamālā, and to Mahānanta, salutations are offered. For mantras lacking seed syllables, their limbs are formed with words. When names are joined at the end of their respective classes, the heart and other limbs are fivefold; with the praṇava Oṃ, the heart and other limbs are again stated as fivefold. The praṇava is the heart at first, Parā is the head and crest, the armor is named for itself, and the missile is marked by its name at the end. Thus, Oṃ, Parā, the missile, and one’s own name—ending in the fourth case with Namaḥ—are invoked, from the single vyūha up to the tenfold vyūha, each with its own mantra. On the little finger and tips of the hands, one should worship the nature of the body. Parā is the soul of Puruṣa, and by nature, it is twofold. Oṃ is offered to the Supreme, to Agni as the self, and also to Vāyu and the Sun, who are of dual form. Agni, of triple form and all-pervading, is to be placed upon the hand and body. Vāyu and the Sun are to be placed on the branches of the hands, both right and left. The divine form is established in the heart and body, in a triple array and a fourth form. The Ṛgveda, as all-pervading, is placed on the hand; the Yajurveda on the fingers; the Atharva form on both palms; and at the head, heart, and ends of the feet. The all-pervading ether is placed on the hand and body as before; on the fingers, Vāyu and others; at the head, heart, secret part, and feet. Vāyu, fire, water, earth—these are the fivefold array; mind, ear, skin, eye, tongue, and nose form the sixfold array. The all-pervading mind is placed in order from the thumb onward; at the head, mouth, heart, secret part, and feet, the compassionate one is described. The primal form, all-pervading everywhere, is called the living being. The sevenfold divisions—Bhūḥ, Bhuvaḥ, Svaḥ, Mahar, Jana, Tapas, and Satya—are invoked. On the hand and body, the primal one is placed in order from the thumb onward; the seventh, at the base of the palm, is the lord of the worlds, established in the body in sequence. In the body—at the head, forehead, mouth, heart, secret part, and ends of the feet—are Agniṣṭoma, Uktha, Ṣoḍaśī, and Vājapeya. Atirātra and Aptoryāma, the essence of sacrifice, are the sevenfold forms. The steadfast self, mind, sound, touch, form, taste, and then scent and intellect, all-pervading, are placed on the hand and body in order; the last two on the palms, and on the forehead, mouth, and heart. At the navel, secret part, and feet, the eightfold array is remembered as the person: life, intellect, ego, mind, sound, quality, and air. Form and taste complete the ninefold self; life is in both thumbs, the rest in order from the index finger up to the left ring finger. In the body—at the head, forehead, mouth, heart, navel, secret part, knees, and feet—the tenfold self, Indra, is established as all-pervading. In both thumbs is fire; in the index finger and others, in order; at the head, forehead, and mouth; at the heart, navel, secret part, and knees. In both feet, the elevenfold self: mind, ear, skin, eye, tongue, nose, speech, hands, feet, and the organ of excretion. The generative organ, mind, all-pervading; ear in both thumbs; from the index finger onward, eight in order; the remainder in both palms. At the uppermost limb, forehead, mouth, heart, navel, and secret part; at both thighs, shanks, ankles, and feet, in order, the forms of Viṣṇu are installed: Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, and Padmanābha as well. Then Damodara, Keshava, and Narayana the Supreme; then Madhava and Govinda—thus one should install the all-pervading Vishnu. On the thumbs, palms, feet, knees, hips, head, crown, waist, knees, and feet, one should install accordingly. The twelvefold self, the twenty-fifth, and the arrangement of the twenty-sixth; the person, the steadfast, the sense of ‘I’, the mind, the intellect, and the principle of sound. Likewise, touch, taste, form, smell; ear, skin, eye, tongue, nose, speech, hands, feet, and the organs of excretion—all these are to be remembered and established in their proper places. Thus, through this sacred arrangement, the seeker honors the Divine within and without, recognizing the all-pervading presence of the Blessed One in every part of the body and the cosmos, with reverence, order, and devotion.