Let us now recount the sacred sequence as taught in the Agni Purāṇa, guiding the devotee through the ritual of worship and purification. The ritual begins with careful preparation. The seat for the ceremony is measured precisely—its length determined at the end of the girdle, at the coil—ensuring that the thread and knots are suitable for the Vaiṣṇava attendant. Alternatively, one may use seventeen threads, divided into three by a single thread, and infuse them with auspicious substances such as rocanā, aguru, camphor, turmeric, saffron, and similar fragrant offerings. The devotee proceeds to adorn the Lord with sandalwood paste and other pure substances, performs the ritual bathing, and observes twilight rites and similar ceremonies. On the eleventh day, Hari, the Blessed One, is worshipped in the sacrificial hall. Offerings of bali are made upon the altar for all attendants; at the threshold, a cloth is gifted to the guardian of the field, and wealth is offered at the door. Worship is extended to Dhātṛ, Dakṣa, Vidhātṛ, Gaṅgā, Yamunā, the conch, lotus, and the sacred treasures. In the center of the site, the devotee expels all negative influences, purifying the space. The ritual then turns inward, invoking sacred syllables to withdraw the subtle elements from the site. With the mantra “Om hrūm haḥ phaṭ hram,” the subtle element of scent is withdrawn, followed by taste, form, touch, and sound, each with its own mantra and gesture of obeisance. The earth-maṇḍala is visualized as a yellow, square, hard form, marked with a thunderbolt, representing the scent-element. Indra is meditated upon as the presiding deity, situated at the center of the feet; the pure taste-element is anointed and withdrawn. Next, the devotee withdraws the subtle element of taste, form, touch, and sound in sequence, visualizing in the region between knees and navel a white, lotus-marked, half-moon-shaped maṇḍala, with Varuṇa as the deity. Four withdrawals are performed for the taste-element, and similarly, the form-element is withdrawn. The process continues: the earth-element, touch, and sound are withdrawn with three mantras, and the fire-maṇḍala is visualized as a red triangle between navel and throat, marked with a swastika. Agni is meditated upon as the presiding deity, and the pure touch-element is dissolved. With two withdrawals, the devotee visualizes a smoke-colored maṇḍala, marked with a pure moon, and through meditation and yoga, the touch and sound elements are withdrawn. Finally, with a single withdrawal, the ether-element is visualized as pure crystal at the tip of the nostrils and is withdrawn. The site is purified further by drying and other means, and the body is meditated upon as dry, from the feet to the crown of the head. The devotee then encircles the body with a garland of flames using the syllables ‘yaṃ’ and ‘vaṃ,’ leading the body out through the aperture of Brahman. Meditating on the bindu as nectar, the body is flooded with ashes, transforming it into a divine form. Nyāsa is performed on the hand and body, and mental worship is conducted. In the lotus of the heart, with mental flowers and offerings, Viṣṇu and his limbs are worshipped. Using the root-mantra, the devotee invokes the Lord of gods, Keśava, the giver of enjoyment and liberation: “Welcome, Lord of gods, O Keśava, be present here.” The mental worship is offered with proper conception, and the supporting power of the Tortoise is invoked, followed by Ananta and then the Earth. In the center, fire and other elements are worshipped, along with Dharma and his companions, with Indra chief among the unrighteous. 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 invoked. In the middle, the series of deities from Vāyu to Īśāna are honored, along with the line of teachers. The devotee worships the group: Sarasvatī, Nārada, Nalakūbara, the teacher, the teacher’s sandals, the supreme teacher, and the supreme sandals. The accomplished ones of the past and future, the powers in the filaments, Lakṣmī, Sarasvatī, Affection, Fame, Peace, and Beauty are honored. Nourishment, Satisfaction, Indra and others in the middle, with Hari invoked, Steadfastness, Splendor, Delight, Beauty, and others are established, with Acyuta at the root. Facing the deity in the eastern direction, the devotee prays and offers water and other offerings, worshipping at the root with scents and similar items. With mantras, the devotee invokes protection and strength: “Terrify, terrify! Strike fear into the heart and head again; crush, crush!” The topknot, fire, weapon, and missile are invoked. “Protect, protect! Destroy, destroy!” Salutations are offered to the armor, weapon, missile, root seed, and limbs. In the four directions—east, south, west, and north—the forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha are worshipped with coverings. At the fire and other sites, the forms of Śrī, Steadfastness, Delight, and Beauty belonging to Hari are honored, along with the conch, discus, mace, and lotus, starting from the east. The bow Śārṅga, pestle, sword, and forest garland are placed outside; Indra and others, and Ananta are invoked, with Varuṇa in the southwest. Between Brahmā, Indra, and Īśāna, the covering of weapons is established, followed by Airāvata, the goat, buffalo, monkey, and fish. The deer, hare, bull, tortoise, and swan are placed outside; Pṛśnigarbha, Kumuda, and two pairs of doorkeepers are honored. After bowing to Hari at the eastern and northern doors, the devotee offers bali outside, saluting Viṣṇu’s attendants and giving offerings at the bali-seat. Viśva and Viśvaksena are worshipped at the Īśāna corner, and a protective thread is tied to the god’s right hand. To the one who grants the full fruit of worship throughout the year, the sacred thread is worn as an auspicious token, with the mantra “oṃ, salutation.” Fasting and other disciplines are observed in the presence of the deity, with the vow: “By fasting and such discipline, I satisfy the deity. May all desires, anger, and the rest not remain with me in any way; from today, O Lord of gods, until the special day.” If the sacrificer is unable, the vow-holder performs night-fasting and similar disciplines. After making the offering, the deity is dismissed, praised, and the auspicious daily worship is performed. Agni then speaks: “With this mantra, one should adorn the sacrificial place: ‘Salutations to the god of the Brahmins, to Śrīdhara, the imperishable Self.’” To Viṣṇu, who is of the form of Ṛk, Yajus, and Sāman, whose body is sound, the devotee draws the maṇḍala in the evening and brings the sacrificial materials and all that is required. Thus, the ritual unfolds, step by step, weaving together purification, meditation, offering, and worship, culminating in the presence and blessing of the Lord.