Listen, O seeker, to the sacred narrative as revealed in the Agni Purāṇa, where the mysteries of the self, the divine forms, and the rituals of consecration are unfolded. The self, subtle and profound, is described in its ninefold nature: form and taste, each aspect manifesting through the senses and limbs. Life itself pulses within both thumbs, while its presence flows through the fingers in order, from the index finger to the left ring finger. Within the body, the tenfold self is established—at the head, forehead, mouth, heart, navel, secret part, knees, and feet—pervading all, as Indra himself. In both thumbs resides the element of fire, and likewise, fire is found in the index finger and others, in their sequence. The same fiery essence is present at the head, forehead, mouth, heart, navel, secret part, and knees. The feet hold the elevenfold self: mind, ear, skin, eye, tongue, nose, speech, hands, feet, and the organ of excretion. The generative organ and mind are all-pervading; the ear is found in both thumbs, and from the index finger onward, eight principles follow in order, with the remainder placed in both palms. Upon the uppermost limb, the forehead, mouth, heart, navel, secret part, thighs, shanks, ankles, and feet, the divine forms are installed: Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha, Damodara, Keshava, Narayana the Supreme, Madhava, and Govinda. Thus, the all-pervading Viṣṇu is established throughout the body. The installation is performed on the thumbs, palms, feet, knees, hips, head, crown, waist, knees, and feet, according to the sacred order. The twelvefold self, the twenty-fifth, and the arrangement of the twenty-sixth are invoked: the person, the steadfast, the sense of ‘I’, the mind, the intellect, and the principle of sound. Alongside these are touch, taste, form, smell; ear, skin, eye, tongue, nose, speech, hands, feet, and the organs of excretion. The generative organ, earth, water, fire, air, and space are also installed. Having established the all-pervading Person, the ten principles beginning with the thumb are placed, and the rest are installed on the palms, head, forehead, mouth, heart, navel, groin, thighs, shanks, feet, and the two messengers of the senses. The feet, knees, thighs, heart, and head are consecrated in order, with the Supreme Self beginning from the Person and extending to the twenty-sixth, the highest principle. After meditating on the single circle, the wise worship Prakriti, the primordial nature. In the east, south, west, and north, the heart and other parts are venerated. The missile (astra) is worshipped in the southeast and other corners, with Garuda and others, as before. The guardians of the directions are honored in their own manner, and the triple array of fire is established in the center. Adorned with clarified butter and other offerings, the abodes of the lords of the directions are honored, beginning from the east. In the pericarp and in the sky, the mental deity is established. One should worship the Universal Form 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, and likewise with Indra and others, all desires are fulfilled. Vishvaksena is worshipped by name, the seed established in the sky. Then, Nārada speaks: “I shall describe the characteristics of the mudras, their modes such as presence and so on. The first mudra is Anjali, to be offered with the heart. With the thumbs raised, the left fist binds the right thumb; the thumb of the left hand is raised in this way. Three mudras are common in the array, and these are the uncommon ones. By releasing from the little finger onward, there are eight mudras in sequence. One should carefully observe the order of the eight primary seeds, bending three fingers from the thumb to the little finger. Having raised the fingers upward and facing forward for the ninth, then turning the left hand upward, one gently bends it halfway. The mudra of Varaha is remembered, and these are the initial sequences of the limbs. Having bound each one, the finger in the left fist is released. First, one contracts the previous mudra with the right hand in this manner; with the thumb raised and the left fist, thus the accomplishment of the mudra is attained.” Again, Nārada continues: “I shall explain the rite of consecration, just as the teacher instructs, O son; by which the adept gains success and the sick are freed from illness. By this, a king attains a kingdom, a son, women, and the destruction of impurity. One should place earthen pots filled with jewels 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 placed on a seat facing east and northeast. Having placed and arranged the son, the adept, and others, the consecration is performed, preceded by singing and other rites. One should give the yogapīṭha and other offerings to those to be favored, and the guru, having assembled, secretly instructs the disciple, who partakes of all.” Nārada then describes the accomplishment of mantra: “The adept should accomplish the mantra in the abode of the deity and the like; having worshipped Hari and Īśvara on a pure ground or in a house, in a maṇḍala. On a field made square, the maṇḍala and other figures are drawn. In the compartments for mercury and gold, auspicious marks are drawn on all sides. With thirty-six compartments, the lotus seat is drawn in rows outside. From two, passageways are made, and from two, doors in the directions. Having rotated the line, the lotus field is marked in front. Having rotated half the lotus, the twelfth part is marked outside. Dividing, the rest is rotated, making four fields circular: first is the central field, second for the filaments, third for the joints of the petals, fourth for the tips of the petals. Then, lines are stretched to the corners, to the middle of the directions at the end. Placing at the tip of the filaments, the joints of the petals are measured. Then, lines are dropped there, and eight leaves are drawn. The measure from the end of the petal joint is placed in the middle; with that, the tip of the petal is rotated, and then its extremity thereafter. The space in between, and at its side, proceeds outward. In the filaments, two by two are drawn in the middle of the petals, and then again. This general form of the lotus is said to have twelve petals; with half the measure of the central part, it is rotated in order, beginning from the east.” Thus, the sacred instructions are revealed, guiding the seeker through the installation of the divine, the formation of mudras, and the consecration of the maṇḍala, each step sanctified by wisdom and reverence.