Listen now to this sacred account, which reveals the profound merits and procedures of building temples and installing images of the divine, as taught in the Agni Purāṇa. When a person establishes a dwelling for Viṣṇu upon the earth, such an act ensures that he is not born here again. The reward for building a temple for Viṣṇu is so great that the same blessing extends to those who build temples for other gods as well. Indeed, the merit gained from constructing a temple for Śiva, Brahmā, the Sun, Viṣvakarman, Caṇḍī, Lakṣmī, and others surpasses even the merit of making their images. There is no limit to the fruits obtained by installing images and performing sacrifices. If one creates an image from clay, the merit is significant, but a wooden image grants even greater reward, and so on, with brick being superior to wood. A stone image bestows more merit than one of brick, and images fashioned from gold or other precious materials yield the greatest rewards of all. By such acts, the sins accumulated over seven lifetimes are destroyed at once. The one who builds a temple attains heaven and never goes to hell. By his merit, he uplifts a hundred families, leading them to the world of Viṣṇu. Even Yama, the lord of death, instructs his attendants that those who have built temples for the gods, and who have worshipped their images, are not to be led to hell. Yama commands his agents to bring to him the overseers of temples and similar persons, to let them move about in proper order, and to observe his instructions. Yet, he adds, among all living beings under his authority, none will ever break their vows—except those who have taken full refuge in the infinite Lord of the world. These devotees are to be avoided; they are beyond Yama’s jurisdiction. Those in the world who are devoted to the Lord, who fix their minds upon Him and make Him their supreme goal, are to be left untouched. Those who always worship Viṣṇu—whether standing, sleeping, walking, rising, stumbling, or standing still—are beyond Yama’s reach. Those who sing the praises of Govinda, and those who worship Janārdana with daily and occasional rites, should not be regarded by Yama’s attendants. Such devotees, whose minds are ever fixed on the Lord, attain His divine state. Those who worship with flowers, incense, fasting, and beloved ornaments are not to be seized, even if they enter the very house of Kṛṣṇa. Nor should those who apply ointments or are devoted to cleaning the temple be taken. All who reside in the house of Kṛṣṇa, together with their sons and families, are to be left aside. Whoever has established a shrine of Viṣṇu, his entire family—even a hundred descendants of evil mind—are not to be touched by Yama’s servants. Whoever builds a temple for Viṣṇu, whether of wood, stone, or even clay, is freed from all sins. The immense reward attained by daily sacrifices is also gained by the one who builds a temple for Viṣṇu. Viṣṇu, who encompasses the seven worlds, comes to dwell in the house of such a devotee. By building this divine abode, the builder is led to the world of Acyuta. In this way, the builder saves countless worlds and attains imperishable realms. For as long as the arrangement of bricks endures, for that many thousands of years the builder remains established in merit. The maker of Viṣṇu’s image attains Viṣṇu’s world; the one who installs the image merges into Hari Himself. Agni then declares: Those whom I instructed did not bring before me the one who had performed the installation for Hari. Hayagrīva, the divine horse-headed form, spoke to Brahmā and the gods about the mysteries of installation. Hayagrīva said: “I will now explain the rites of installation for Viṣṇu and others. Listen, O Brahman. The five-night and seven-night installation rites have already been described. These have been taught by sages in the world, numbering twenty-five in all. The Hayashirṣa Tantra is the foremost among them, a tantra that bewilders the three worlds. Then follow the Vaibhava, Pauṣkara, Prahrāda, Aṅgārga, Gālava, Nārada, Sampraśna, Śāṇḍilya, and Vaiśvaka Tantras. The Shaunaka, Vasiṣṭha, Ocean of Knowledge, Svāyambhuva, Kāpila, Ātārkṣa, and Nārāyaṇīya are all declared to be true. The Ātreya, Nārasiṃha, Ānanda, Āruṇa, Baudhāyana, Ārṣa, and Viśva Tantras are considered the essence of these teachings. A twice-born person originating from Madhyadeśa or similar regions should perform the installation, not one from Kaccha, Kāverī, Koṅkaṇa, or similar places. Those from Kāmarūpa, Kaliṅga, Kāñcī, Kāramīra, Kośala, and the five Rātras—Ākāśa, Vāyu, Tejas, Ambu, and Bhū—should also be excluded if they lack consciousness, are overwhelmed by darkness, or are devoid of the Pañcarātra tradition. The teacher should remember, ‘I am Brahmā, I am Viṣṇu, I am pure.’ Even if lacking all outward qualifications, the one who has mastered the Tantra is the true teacher. When installing deities, they should face toward the city, not away from it. At holy places like Kurukṣetra and Gayā, and near rivers, Brahmā’s temple should be in the center of the city; in the east, the seat of Indra is auspicious. In the southeast, a temple for Agni and Agneya should be built; in the south, for the Mothers, Bhūtas, and Yama; in the southwest, for Caṇḍikā, ancestors, demons, and others. In the west, the temple should be for Nairṛta and Varuṇa; in the northwest, for Vāyu and Nāga; in the north, for Soma and the cave of Yakṣa. In the northeast, a temple for Caṇḍīśa and Maheśa, and for Viṣṇu in all respects, should be established. After building the eastern temple, a small shrine should be constructed, but it should not be made equal to or greater than the main temple. Leaving a boundary twice the size of both, corresponding to the height, a wise person should then construct another temple, taking care not to encroach upon either. On land that has been purified, one should acquire the ground for the temple. Up to the boundary of the enclosure wall, oblations should be offered to the spirits—grains, turmeric powder, fried grains, curd, and parched flour. Parched flour should be scattered in the eight directions with the eight-syllable mantra, for the Rākṣasas and Piśācas who dwell upon the earth. In this way, may all such beings depart, for now the place of Hari is to be established. The ground should be ploughed with a plough and broken with cows. It is said that eight atoms make what is called a chariot-dust, and eight chariot-dusts make a trasareṇu, the finest particle. Thus is revealed the immense merit and the sacred procedures for building temples and installing images, by which one uplifts not only oneself but entire families and even worlds, attaining the eternal realm of Viṣṇu.