Hear now the wondrous fruits of building shrines for the Lord. Whoever causes a shrine to be built for Kṛṣṇa, the beloved son of Vasudeva, is reborn as a doer of good, and through him, his entire lineage is purified. The one who builds a house for Viṣṇu, Rudra, the Sun, the Goddess, or other deities becomes renowned in the world. What use are heaps of wealth to those deluded souls who merely hoard their riches, never putting them to noble use? If a person, having acquired wealth through hard effort, does not build a shrine for Kṛṣṇa, that wealth brings no enjoyment to his ancestors, to Brāhmaṇas, or to the gods. Nor does it serve his relatives; his acquisition of riches is in vain. Just as death is certain for all, so too is the loss of such unutilized wealth. The deluded man clings to his life and to his unstable fortune, yet his riches are neither given in charity nor enjoyed by any embodied being. Not for fame, nor for righteousness—what merit lies in such ownership? Therefore, when one obtains wealth—whether by fate or by effort—one should properly give to worthy Brāhmaṇas and cause shrines to be built. Among all gifts, the making of shrines is supreme, for it surpasses all other charities. Thus, the wise should build temples and similar abodes for Viṣṇu and other deities, establishing the dwelling of Hari with the best of devoted men. When a temple is established, it is as though the entire three worlds, with all that moves and is still—past, present, future, gross, subtle, and all else—are encompassed within it. From Brahmā down to a blade of grass, all arises from Viṣṇu, the god of gods, the all-pervading great soul. Having established a dwelling for Viṣṇu, one is freed from rebirth on earth. The fruit of building a temple for Viṣṇu is the same as that for other gods. Indeed, the merit of building a temple for Śiva, Brahmā, the Sun, Viṣvakarman, Caṇḍī, Lakṣmī, and others is even greater than that of making images. There is no end to the merit gained by installing images and performing sacrifices. The merit from a clay image is surpassed by that from a wooden one, and so on, up to brick. The fruit from a stone image is greater than that from brick, and even greater from gold and the like. By such acts, the sins of seven lifetimes are destroyed at once. The builder of a temple attains heaven and does not go to hell; he uplifts a hundred families and leads them to the world of Viṣṇu. Yama himself has said to 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 the like. Bring here the overseers of temples and similar servants within your reach; let them move about according to proper order, for my command must be observed. No living beings 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 those; for them, there is no jurisdiction here. And those in the world who are devoted to the Lord, whose minds are fixed on Him, who have Him as their supreme goal—those who always worship Viṣṇu—are to be left far away from your reach. Whether standing, sleeping, going, rising, stumbling, or standing still, those who sing the praises of Govinda are to be left far away from your reach. Those who worship Janārdana with daily and occasional rites are not to be regarded by you, O eaters of offerings. Those whose minds are fixed on Him attain His state. Those who worship with flowers, incense, fasting, and beloved ornaments—those who worship in this way are not to be seized, even if they enter the house of Kṛṣṇa; nor those who apply ointments or are devoted to cleaning. Those who are in the house of Kṛṣṇa are to be left aside, as well as their sons and families. Whoever has established a shrine of Viṣṇu, his family—even a hundred men of evil mind who are his descendants—are not to be regarded by you. And whoever builds a temple for Viṣṇu, whether of wood or stone or even of clay, is freed from all sins. The great fruit obtained by daily sacrifice is 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 building the divine abode, the builder is led to the world of Acyuta. Viṣṇu, who encompasses the seven worlds, dwells in the house of the one who builds it. 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. The maker of Viṣṇu’s image attains Viṣṇu’s world; the installer merges into Hari. Agni himself declared: “Those whom I instructed did not bring the one who performed the installation for Hari; Hayagrīva spoke to Brahmā and the gods about the installation.” And Hayagrīva said, “I will explain the installation rites for Viṣṇu and others; O Brahman, listen to me. I have described the five-night and seven-night rites. They have been separately taught by sages in the world, numbering twenty-five: the Hayashirṣa Tantra is the first, a tantra that bewilders the three worlds. The Vaibhava, the Pauṣkara Tantra, the Prahrāda, Aṅgārga, Gālava, the Nārada, the Sampraśna, the Śāṇḍilya, and the Vaiśvaka Tantras; the Shaunaka Tantra, the Vasiṣṭha, the Ocean of Knowledge, the Svāyambhuva, the Kāpila, the Ātārkṣa, and the Nārāyaṇīya are all declared to be true. The Ātreya, the Nārasiṃha, the Ānanda, the Āruṇa, the Baudhāyana, and the Ārṣa, as well as the Viśva, are considered the essence of these. A twice-born who originates from Madhyadeśa and similar regions should perform the installation—not one who comes from Kaccha, Kāverī, Koṅkaṇa, or similar places. Those from Kāmarūpa, Kaliṅga, Kāñcī, Kāramīra, and Kośala, and the five Rātras—Ākāśa, Vāyu, Tejas, Ambu, and Bhū—those lacking consciousness, overwhelmed by darkness, and devoid of the Pañcarātra, should be excluded. The teacher should know, ‘I am Brahmā, I am Viṣṇu, I am pure.’ Even if lacking all characteristics, the one who has mastered the Tantra is the teacher; deities should be installed facing the city, not facing away.” Thus, the glory and the precise rites of building and installing temples for Viṣṇu and the gods are revealed, showing the path to supreme merit and liberation for the wise and devoted.