With utmost care, the sacrificial materials are first protected, and the offerings are scattered as prescribed. The officiant, reciting the root mantra one hundred and eight times, respectfully takes up blades of kuśa grass. In the sacred northeast direction, a pot is placed and, alongside it, the goddess Varddhanī is established. There, Hari is worshipped within the pot, honoring each of his divine limbs, while the sacred weapon is venerated in the presence of Varddhanī. Carrying Varddhanī and Chinnadāra, the priest circumambulates the sacrificial house, sprinkling sanctified water as he goes. The pot is then brought and set upon a steady seat for worship. In a vessel adorned with five jewels and fine cloths, Hari is offered sandalwood paste and other precious gifts. Within Varddhanī, which contains gold, the weapon is worshipped to the left side. Nearby, Vāstulakṣmī and Bhūvināyaka are also honored. The seat for Viṣṇu is established, just as is custom at the beginning of the solstice and on other auspicious occasions. At the nine corners, nine unblemished, full pots are placed. Into these are poured water for washing the feet, arghya, water for sipping, and the sacred pañcagavya. As the ritual commences, from the eastern side of the pot, five nectars are offered, along with water and other items: curd, milk, honey, warm water, and the fourfold foot-washing. Padma, shyamaka, durva grass, and Vishnu’s consort are used for washing the feet, accompanied by barley, fragrant fruits, and rice grains, thus completing the eightfold offering. Kusha grass, siddhartha flowers, sesame seeds, and other pure substances are presented. Sipping water, mixed with cloves and kakkola, is also offered. The deity is bathed with the root mantra and the five nectars. Pure water is placed in the central pot, and the deity is immersed within it. Water is then poured from the pot, and the tip of the kuśa bundle is touched. Using pure water, the priest offers foot-washing, the main offering, and water for sipping. After wiping the deity’s form with a cloth and dressing it in fresh garments, it is brought to the altar. There, worship is performed, and, with breath controlled, the homa is begun at the fire pit. The hands are washed, and three sacred lines are drawn toward the east, followed by three lines from south to north. With offering water, the area is sprinkled, and the yoni mudra is displayed. Meditating on Agni as five fires, these are placed in the altar’s yoni. Five vessels are arranged with darbha grass, the ladle (struk), and other implements. The enclosures, as well as the fuel and firewood, are measured to arm’s length. The praṇīta, sprinkling vessel, ghee pot, and other items are prepared, alongside two prasthas of rice—one pair closed, one pair open. Kusha grass, tips facing east, is placed in the praṇīta and sprinkling vessels. The praṇīta is filled with water, and the deity is meditated upon and worshipped. The praṇīta is set in front, the ritual materials in the center, and the sprinkling vessel, filled with water, is placed to the right after worship. The caru is cooked in the fire, and the Brahman is seated to the right. Kusha grass is spread to the east, and the enclosures are set up. The Vaiṣṇava rite is then performed, beginning with the rites of conception, birth, and hair-parting. For each rite up to naming and completion, eight oblations are offered—each full, using both ladle and spoon together. Lakshmi, in her menstruating form, is meditated upon at the center of the altar, and the homa is performed. This altar Lakshmi is described as the primal nature, possessing the three gunas. She is the womb of all beings and the source of all knowledge-mantras. Fire is the cause of liberation, and the supreme self bestows freedom. The altar is visualized: the head in the east, arms at the corners, thighs in the northeast and southeast, and again in the northwest and southwest. The belly is the vessel, the womb is the yoni, and the three qualities are the girdles. Meditating thus, ten kindling sticks are prepared. Five more oblations are offered with the fist in the gesture of praṇava. Then, the āghāra oblations are made, ending with air and fire, and clarified butter is poured out. At the root, in the īśāna direction, portions of clarified butter are offered; likewise in the north, south, and in the middle, each with the correct count. With the utterance of the vyāhṛtis, the fire is meditated upon—purified, at the center of the lotus, with seven tongues, radiant as ten million suns, and bearing the aspect of Viṣṇu. His face is like the moon, his eyes like the sun; one hundred and eight oblations are offered, half that with the root, and ten for the limbs. When the sampāta oblation is complete, the purifiers are sanctified with the Tri-siṃha mantra, kept concealed with the weapon mantra. Those placed in vessels and wrapped in cloth are sprinkled with water from bilva and other sources, all together, with the proper mantras. Placed beside the pot, the teacher announces protection. Using a tooth-stick and amalaki fruit, lines are drawn to the east. With Pradyumna, ashes and sesame seeds are used to the south; with cow dung and clay to the west; with Aniruddha to the north; and with Nārāyaṇa to the northeast. Darbha water is placed at the heart, saffron and red powder in the fire, incense at the head in the northeast, and the topknot in the southwest. Divine root-flowers, with armor, are offered to the northwest wind. Sandal-water, rice, curd, and dūrvā grass are placed in a small basket. The house is encircled with a triple thread, and siddhārtha seeds are scattered. Each one’s own fragrant purifier is offered in the proper order of worship. With mantras, offerings are made to the guardians of the doors and feet, and to Viṣṇu in his pot—the radiant energy of Viṣṇu, delightful and destroyer of all sins. Upon your body is borne the deity who grants all desires. After worship with incense and lamps, the priest moves near the doorway. The purifier, adorned with fragrance, flowers, and rice, is placed on the stone—the Vaiṣṇava purifier, radiant and destroyer of great sins. For the accomplishment of dharma, desire, and wealth, the purifier is borne upon one’s own body. At the seat, at the beginning of the assembly, the purifier is respectfully given to the teacher.