In the sacred tradition, it is taught that within the wheel-lotus, one should worship the lords of the months in their proper sequence, followed by honoring the eight Prakritis, then six, five, and four other deities as prescribed. When preparing the ritual diagram, it is important to draw the lines carefully: the central pericarp should gleam yellow, while all the lotus petals are to be white and of equal size. Each petal is envisioned to be the width of two joined thumbs when measured with both hands, and half that with one hand, all shining white. The lotus itself is joined with white at the connecting points, but black or deep blue may be added as desired for effect. The filaments rising from the center are colored in hues of red and yellow, with the corners of the structure filled with vibrant red. The yogapitha, or seat of union, is then decorated freely with every color, according to one’s inspiration. To further adorn the sacred structure, one may add images of creepers, canopies, leaves, and similar embellishments. At the entrance to the seat, white is used for beauty, red for splendor, and yellow for added radiance. Blue is applied to enhance the decorations, and the corners are made white. This is the prescribed method for filling the Bhadraka, and likewise for other similar seats. The araka seeds used are dark with red lines, their blackish hue tinged from the red, and they are marked with white, black, and red lines on the outside, with yellow lines on the very exterior. The powders used in the rites are made from different grains: rice and similar grains yield white powder; safflower and related plants provide red; turmeric gives yellow; and burnt grains produce black. Seeds from śamī leaves and similar plants are dark, and their markings are also dark. For the accomplishment of mantras and secret vidyās, a count of four hundred thousand is prescribed. For buddhividyās, the measure is ten thousand, and for hymns, one thousand. Through the recitation of one hundred thousand, both the mantra and the self are purified; another hundred thousand establishes the mantra firmly in its field. The ritual offering (homa) of seeds is to be performed equally. The preliminary service to mantras and related rites is to be performed at one-tenth of the main count, and during this period, a monthly vow should be observed. The practitioner is to place the left foot on the ground and refrain from accepting gifts. By doubling or tripling these observances, one attains the middling or highest accomplishments. The meditation upon the mantra is then explained, by which the true fruit of the mantra is realized. The gross, sound-formed image is considered the external form, while the subtle form is luminous, residing in the heart and composed of thought. That which transcends thought altogether is called the supreme form. For most practitioners, the heart-based, thought-formed image is always remembered: the gross form is known as 'virāṭ', and the subtle as 'liṅga'. The form free from thought is called divine, pure consciousness—the imperishable light dwelling in the lotus of the heart. One should meditate upon the seed, visualizing it arising in the form of a kadamba flower, like a lamp placed inside a pot, its flame gently restrained. In this way, the Lord of Mantras remains united and alone within the heart. Just as a pot with many holes emits rays of light, so too do the rays of the mantra’s measures spread outward through the subtle channels. These rays, shining forth, assume a divine body. From the heart, these subtle channels proceed, accessible to the sense organs; among them, two channels—of the nature of fire and soma—are situated at the tip of the nose. Through the secret practice of yoga, by mastering the body’s winds, the devoted practitioner of recitation and meditation attains the mark of the mantra. Having purified both the elements and their subtle forms, and practicing yoga with sincere desire, one attains aṇimā and the other mystical powers—but through detachment, one transcends even these. When the elements are endowed with divinity, the practitioner becomes free from the grasp of the senses. Agni then speaks: “I will now explain the rite of protection for oneself and others, known as Mārjana. By this rite, a person is freed from suffering and attains happiness.” He continues: “I will also explain the rite of Pavitrārohaṇa, and the fruits of worshipping Hari for a year. From the beginning of Āṣāḍha to the end of Kārtika, the first day of each month is set aside for offering the Pavitra. “In this rite, one worships Śrī, Gaurī, Gaṇeśa, Sarasvatī, Guha, the Mothers of the Sun, Durgā, the Nāgas, the Ṛṣi, Hari, and Manmatha. For Śiva and Brahmā, the worship begins on the second day onward, according to order. For whichever deity the devotee is devoted to, that day becomes their Pavitra day. “The procedure for Pavitrārohaṇa is similar to other rites, except for differences in mantras and some details. Gold, silver, copper, thread, cotton, and similar materials may be used. The thread should be spun by a Brāhmaṇa woman, or, if not available, by another purified person. The thread is made threefold, and the Pavitra is fashioned from it. “The Pavitra may contain more than one hundred and eight threads, or half that number for a more refined variety, as prescribed. The rite is performed wherever the Pavitra is placed, with a prayer that there be no obstacles, seeking victory and imperishability. “Having prayed, at the beginning of the circle, the Pavitra is tied with the Gāyatrī mantra: ‘Om, we contemplate Nārāyaṇa, we meditate on Vāsudeva.’ May Viṣṇu inspire us, in accordance with the Lord of gods. The Pavitra is then placed on the images, extending from the knees to the navel and nose. “The garland may reach to the feet, or be a forest garland of more than one thousand and eight, or a garland made by rule, twice as long and sixteen fingers in length. The center, filament, leaf, mantra, and end of the circle are all part of the Pavitra, which is like a single-wheeled lotus, measuring a finger’s width in the circle. “On the altar, the measure is twenty-seven of one’s own fingers. The threads for teachers, ancestors, and mothers are detailed in the scriptures. Inside, there are twelve knots, and likewise for the fragrant Pavitra; at the beginning, two fingers, and a double garland of one hundred and eight. “Alternatively, a garland of twenty-four or thirty-six is offered to the Sun. The garland is handled with the ring finger, middle finger, and thumb, by those who desire it, starting with the slowest. The little finger and the one beside it, or twelve knots, are included in the Pavitra. For the Sun, the ritual pot, and the sacred fire, this is the view of the Vaiṣṇavas.” Thus, with great care and devotion, the rites are performed as prescribed, bringing about both spiritual accomplishment and the blessings of the divine.