O Lord, as You have prescribed for the proper performance of the rite, the Pavitra garland should be fashioned with one hundred and eight threads, or half that number for the best kind. Thus, I undertake this sacred act, praying that wherever the Pavitra is placed, there shall be no obstacle—may You, O God, grant victory and imperishability. With reverence, the devotee begins at the start of the ritual circle, tying the Pavitra while reciting the Gāyatrī: “Om, we contemplate Nārāyaṇa, we meditate on Vāsudeva.” May Viṣṇu inspire us, for He is the Lord of gods. The Pavitra is then placed upon the sacred images, extending from the knees to the navel and nose, so that the garland reaches to the feet. Alternatively, a forest garland of more than one thousand and eight threads may be used, or a garland crafted by rule, double in length and sixteen fingers long. The Pavitra is described as resembling a single-wheeled lotus, with its center, filament, leaf, mantra, and the end of the circle all measured to a finger’s breadth. 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. Within the garland, there should be twelve knots, with the same for a fragrant Pavitra; two fingers at the beginning, and a double garland of one hundred and eight threads. Alternatively, garlands of twenty-four or thirty-six are used for the Sun, handled with the ring finger, middle finger, and thumb by those who desire the garland, starting slowly. The little finger and its neighbor, or twelve knots, are included in the Pavitra, especially for the Sun, the pot, and the fire, as taught by the Vaiṣṇavas. The seat’s measure is set at the end of the girdle, at the coil, and as much as possible, the thread and knots should be prepared for the Vaiṣṇava attendant. There may also be seventeen threads, divided into three by a single thread, and adorned with rocanā, aguru, camphor, turmeric, saffron, and similar substances. The devotee should anoint the Lord with sandalwood and other fragrant substances, perform bathing and twilight rituals, and on the eleventh day, worship the Blessed Hari in the sacrificial hall. Bali offerings are made on the altar for all the attendants; at the threshold, a cloth is offered to the guardian of the field, and wealth at the door. Worship is rendered to Dhātṛ, Dakṣa, Vidhātṛ, the rivers Gaṅgā and Yamunā, and to the conch, lotus, and treasures, with the expulsion of negative influences from the site at the center. With sacred syllables, the devotee withdraws the subtle elements from the place: “Om hrūm haḥ phaṭ hram,” withdrawing scent; “Om hrūm haḥ phaṭ hrūm,” withdrawing taste, form, touch, and sound—each with proper obeisance. The earth-mandala is visualized: square, yellow, hard, marked with a thunderbolt, as the form of the scent-element. Indra is meditated upon as the presiding deity, situated at the middle of the feet, and the pure taste-element is withdrawn. Again, with mantras, the subtle elements are withdrawn—taste, form, touch, and sound—visualizing the region between the knees and navel as white, marked with a lotus and half-moon, with Varuṇa as the deity. The pure taste-element is withdrawn in four stages, and with the proper mantras, the form-element as well. Next, with three withdrawals, the fire-mandala is visualized: triangular, between the navel and throat, red, marked with a swastika. Agni is meditated upon as the presiding deity, and the pure touch-element is dissolved, followed by the sound-element. With two withdrawals, a smoke-colored mandala marked with a pure moon is visualized, and with meditation and yoga, the touch and sound elements are withdrawn. With a final withdrawal, the ether—pure as crystal and situated at the tip of the nostrils—is withdrawn. The place is then purified by drying and other means, and the devotee meditates upon the body as dry, from feet to crown. With the syllables “yaṃ” and “vaṃ,” the body is encircled by a garland of flames, and thus the subtle body is led out through the aperture of Brahman. The bindu is meditated upon as nectar, and with this, the body is flooded with ashes, making it divine. Having performed nyāsa on the hand and body, the devotee conducts mental worship. In the lotus of the heart, with mental flowers and offerings, Viṣṇu is worshipped along with His limbs. With the root-mantra, the Lord of gods, the giver of enjoyment and liberation, is invoked: “Welcome, Lord of gods, O Keśava, be present here.” The mental worship, properly conceived, is offered, and the supporting power of the Tortoise is invoked, followed by worship of Ananta and then the Earth. Within the sacred center, fire and the other elements, Dharma and the rest, and Indra as chief among the unrighteous, are honored. In the middle, the lotus is visualized, along with the principles of Māyā and Avidyā. The principle of time, the solar and other spheres, and the king of birds are meditated upon. In the center, the series of deities from Vāyu to Īśāna, and the line of teachers, are worshipped. The group of Sarasvatī, Nārada, Nalakūbara, the teacher, the teacher’s sandals, the supreme teacher, and the sandals are all honored. The accomplished ones of the past and future, the powers in the filaments, Lakṣmī, Sarasvatī, Affection, Fame, Peace, and Beauty are worshipped. Nourishment, Satisfaction, Indra and others in the middle, with Hari invoked; Steadfastness, Splendor, Delight, Beauty, and others are honored, with Acyuta established at the root. With the sacred syllable Oṃ, the devotee faces the deity, praying and being present in the eastern direction. After placing and offering water and other substances, worship is performed at the root with scents and more. The devotee prays: “Terrify, terrify! Strike fear into the heart and head again; crush, crush!” The topknot, fire, weapon, and missile are invoked for protection. “Protect, protect! Destroy, destroy!” is recited, saluting the armor, the missile, the root seed, and the limbs. In the four directions—east, south, west, and north—the forms are worshipped with coverings: Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha. At the fire and the other elements, the forms of Śrī, Steadfastness, Delight, and Beauty belonging to Hari are honored, along with the conch, discus, mace, and lotus, each at their proper place from the east onward. Outside this, the bow Śārṅga, the pestle, the sword, and the forest garland are honored, as well as Indra and others, and Ananta, with Varuṇa in the southwest thereafter.