When a wealthy person builds the most excellent temple for Viṣṇu, he attains, in order, the joys of heaven, the world of Viṣṇu, and ultimately liberation itself. Even if he contributes only a little, so long as he is able, the merit he earns is the same; therefore, having acquired wealth, even the smallest effort to build a temple for the gods is praiseworthy. The act of constructing a temple for Hari, whether with a hundred thousand, a thousand, a hundred, or even half as much, brings ever greater merit. Indeed, whoever builds a house for the Garuḍa-bannered Hari, be it grand or humble, ascends to His abode. Even children at play, who shape a house for Hari from sand, are blessed. Those who build for Vāsudeva, whether in a holy place, a temple, a sacred field, or an auspicious eighth spot, all journey to His world. The builder of Viṣṇu’s temple, as described, reaps a threefold reward. By decorating a Vaiṣṇava temple with bandhūka flowers and sweet clay, and by carefully plastering the house, such a person attains the city of the Blessed Lord. Even one who restores a temple that has fallen or is half-ruined gains merit; restoring Hari’s temple brings double the reward, whether by repairing what has collapsed or protecting what is at risk. Whoever establishes a temple of Viṣṇu attains His world for as long as the temple’s bricks endure. The builder himself, along with his family, is honored in Viṣṇu’s world, and is considered virtuous and worthy of reverence in this life and the next. One who causes a shrine to be built for Kṛṣṇa, the son of Vasudeva, is born as a doer of good, and his entire lineage is purified. The builder of a house for Viṣṇu, Rudra, the Sun, the Goddess, and others becomes renowned. What use is hoarded wealth to those who merely guard it, deluded by attachment? If a person, though possessing wealth gained with hardship, does not build a shrine for Kṛṣṇa, his riches are not enjoyed by ancestors, Brāhmaṇas, or the gods. Nor do his relatives benefit; his acquisition is in vain, for as death is certain for all, so too is the loss of wealth. The deluded man clings to life and unstable riches, neither giving in charity nor enjoying his wealth. He gains neither fame nor righteousness; what merit lies in such fruitless ownership? Therefore, having obtained wealth—whether by fate or effort—one should give properly to worthy Brāhmaṇas and cause shrines to be built. Among all gifts, the making of shrines is supreme, greater than other charities. Thus, the wise should build temples and the like for Viṣṇu and others, establishing Hari’s abode with the best of devoted men. When such an abode is established, the entire three worlds—all that moves and is still, past, present, and future, gross and subtle—are included within it. From Brahmā down to a blade of grass, all arises from Viṣṇu, the all-pervading, the great soul, the god of gods. Having established a dwelling for Viṣṇu, a person is not born again on earth. The fruit of building a temple for Viṣṇu is the same as for the other gods. The merit of building a temple for Śiva, Brahmā, the Sun, Viṣvakarman, Caṇḍī, Lakṣmī, and others surpasses that of merely making images. Yet even the merit from installing images and performing sacrifices is without end; a wooden image surpasses a clay one, a brick image surpasses wood, and a stone image surpasses brick. Still greater is the fruit from an image of gold and the like; by such acts, the sins of seven lifetimes are instantly destroyed. The builder of a temple attains heaven and never goes to hell; he uplifts a hundred families, leading them to Viṣṇu’s world. Once, Yama instructed his attendants: “Those who have built temples for the gods are not to be led to hell, for they have performed worship of images and similar rites. Bring here only the overseers of temples and the like, as is proper, but let them move about in due order, for my command must be observed. No living being under your authority will ever break their vows, except for those who have taken full refuge in the infinite Lord of the world. You must avoid such people; for them, there is no jurisdiction here. Those in the world who are devoted to the Lord, whose minds are fixed on Him, who have Him as their supreme goal—these you must leave far from your reach.” Yama continued: “Those who always worship Viṣṇu are not to be touched, whether they are standing, sleeping, walking, rising, stumbling, or still. Those who sing the praises of Govinda, those who worship Janārdana with daily and occasional rites—do not regard them, O eaters of offerings. Those whose minds are fixed on Him attain His state. Those who worship with flowers, incense, fasting, and beloved ornaments—such worshippers are not to be seized, even if they enter the house of Kṛṣṇa; nor those who apply ointments or are devoted to cleaning. All who are in the house of Kṛṣṇa, as well as their sons and families, are to be left aside. Whoever has established a shrine for Viṣṇu, his entire family is protected. Even a hundred descendants of evil mind from such a lineage are not to be regarded by you. Whoever builds a temple for Viṣṇu, whether of wood, stone, or even clay, is freed from all sins.” The great fruit obtained by daily sacrifice is also attained by one who builds a temple for Viṣṇu. Viṣṇu, who encompasses the seven worlds, dwells in the house of the one who builds it. By establishing the divine abode, the builder is led to the world of Acyuta. He saves unending worlds and attains imperishable realms. As long as the arrangement of bricks endures, for that many thousands of years, the builder remains established in blessedness. The maker of Viṣṇu’s image attains Viṣṇu’s world, and the one who installs it merges into Hari. Thus, the act of building a temple for the Lord is a supreme path of merit, leading not only the builder but also his family and descendants to the world of Viṣṇu, bestowing blessings that endure for as long as the temple itself stands, and shielding them from all suffering and sin.