With reverence, let us recount the sacred procedures as revealed in the Agni Purāṇa, describing the installation of divinity and the mysteries of mudrās and consecration. The venerable text begins by instructing how the Vedas themselves, in their all-pervading forms, are to be established upon the body. The Ṛgveda is placed upon the hand, signifying its omnipresence; the Yajurveda upon the fingers, the Atharvaveda across both palms, and then at the head, heart, and the ends of the feet, thus sanctifying the body from crown to sole. In the same manner, ether, the all-encompassing element, is to be installed upon the hand and body, as before. On the fingers, the subtle presences of Vāyu and others are invoked, while at the head, heart, secret part, and feet, these elements are honored in sequence. The arrangement continues: Vāyu, fire, water, and earth are declared as a fivefold array, while mind, ear, skin, eye, tongue, and nose form a sixfold grouping. The all-pervading mind is then to be established, beginning with the thumb, and successively at the head, mouth, heart, secret part, and feet, thus manifesting the compassionate principle throughout the body. The primal form, present everywhere and called the living being, is associated with the sevenfold divisions: Bhūḥ, Bhuvaḥ, Svaḥ, Mahar, Jana, Tapas, and Satya. These are to be placed in sequence from the thumb onward, the seventh at the base of the palm, signifying the Lord of the worlds established within the body. At the head, forehead, mouth, heart, secret part, and ends of the feet, the ritualist installs the sacred rites: Agniṣṭoma, Uktha, Ṣoḍaśī, and Vājapeya. Atirātra and Aptoryāma, the essence of sacrifice, also become present as the sevenfold forms. Along with them, the steadfast self, mind, sound, touch, form, taste, scent, and intellect are invoked, all-pervading, and placed upon the hand and body in order. The last two—scent and intellect—are established on the palms, 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 placed in both thumbs, with the remaining elements distributed from the index finger to the left ring finger. Within the body, at the head, forehead, mouth, heart, navel, secret part, knees, and feet, the tenfold self—manifest as Indra—pervades all. Fire resides in both thumbs, and in the fingers in order, as well as at the head, forehead, mouth, heart, navel, secret part, and knees. Within both feet lies the elevenfold self: mind, ear, skin, eye, tongue, nose, speech, hands, feet, and the organ of excretion. The generative organ and mind, all-pervading, are honored; the ear in both thumbs; from the index finger onward, eight faculties in sequence; the rest in both palms. At the uppermost limb, forehead, mouth, heart, navel, secret part, thighs, shanks, ankles, and feet, the forms of Viṣṇu are installed: Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, Damodara, Keśava, Nārāyaṇa the Supreme, Madhava, and Govinda. Thus, the all-pervading Viṣṇu is established throughout the body. One is instructed to install these presences upon the thumbs, palms, feet, knees, hips, head, crown, waist, knees, and feet, in proper order. The twelvefold self, the twenty-fifth principle, and the arrangement of the twenty-sixth are also to be established: the person, the steadfast, the sense of 'I', mind, intellect, and the principle of sound, along with touch, taste, form, and smell; ear, skin, eye, tongue, nose, speech, hands, feet, and the organs of excretion; the organ of generation, earth, water, fire, air, and space. Having installed the all-pervading Person, one is to place the ten principles beginning with the thumb, the rest on the palms, head, and forehead, and then at the mouth, heart, navel, groin, thighs, shanks, feet, and the two messengers of the senses. The feet, knees, thighs, heart, and head are honored in order, culminating in the Supreme, beginning with the Self of the Person and the twenty-sixth, the highest. Meditating on the single circle, the wise worship Prakriti, honoring the heart and other parts in the east, south, west, and north. The missile (astra) is installed in the southeast and other corners, Garuda and others as before, the guardians of the directions in another manner, and the triple array of fire in the center. The ritual is adorned with clarified butter and other offerings, placed in the abodes of the lords of directions beginning with the east. In the pericarp and in the sky, the mental deity is established within the pericarp. The Universal Form is worshiped for the maintenance of all and for the victory of the clarified butter sacrifice, united with all arrays and the five limbs. With Garuda and others, as well as Indra and others, all desires are attained; Viṣvaksena by name, the seed established in the sky, is worshiped. Nārada then speaks of the characteristics of mudrās, their modes such as presence and so on. The first mudrā is Anjali, to be offered with the heart. With the thumbs raised, the left fist and the binding of the right thumb, the thumb of the left hand is said to be raised in this way. Three are common in the array, and others are uncommon; by releasing from the little finger onward, there are eight mudrās in sequence. The order of the eight primary seeds is to be carefully observed, bending three fingers from the thumb to the little finger. Raising the fingers upward and facing forward for the ninth, then turning the left hand upward, one gently bends it halfway. The mudrā of Varāha is remembered, and these are the initial sequences of the limbs. Having bound each one, one releases the finger in the left fist. First, one contracts the previous mudrā with the right hand in this manner; with the thumb raised and the left fist, the accomplishment of the mudrā is attained. Nārada continues: "I shall explain the rite of consecration, just as the teacher instructs, O son. By this, the adept gains success and the sick are freed from illness. A king attains his kingdom, a son, and women, and the destruction of impurity. Earthen pots filled with jewels are to be placed in the middle, east, and other directions. One should perform a thousand or a hundred circumambulations. In the pavilion or on the maṇḍala, Viṣṇu is to be placed on a seat facing east and northeast. Having arranged the son, the adept, and others, one properly performs the consecration, preceded by singing and other rites. The yogapīṭha and other offerings are given to those to be favored, and the guru, having assembled, secretly instructs the disciple, who partakes of all." Thus, the sacred procedures for installing divinity, performing mudrās, and the rite of consecration are revealed, sanctifying the practitioner and the place, and invoking the grace of the Supreme.