Those who sing the praises of Govinda, who worship Janārdana with daily and special rites, are to be kept far from your reach, O eaters of offerings. Such devotees are not to be approached by you, for their minds are fixed on Him, and they attain His state. Those who worship with flowers, incense, fasting, and with beloved ornaments, who apply ointments or are devoted to cleanliness—even if they enter the house of Kṛṣṇa, they are not to be seized. All who dwell in the house of Kṛṣṇa, along with their sons and families, are to be left untouched. Whoever has established a shrine for Viṣṇu, his entire family—even a hundred of his descendants who may be of evil mind—are not to be regarded by you. Moreover, anyone who builds a temple for Viṣṇu, whether it is made of wood, stone, or even clay, is freed from all sins. The great fruit that is gained by daily sacrifice is also attained by one who builds a temple for Viṣṇu. Viṣṇu, who pervades the seven worlds, comes to dwell in the house of such a builder. By constructing this divine abode, the builder is led to the world of Acyuta, and Viṣṇu himself dwells there, saving unending worlds and granting imperishable realms. For as long as the arrangement of bricks endures, for that many thousands of years, the builder remains established in merit. The one who fashions Viṣṇu’s image attains Viṣṇu’s world, and the one who installs it merges into Hari. Agni spoke and said: Those whom I instructed did not bring the one who performed the installation for Hari; Hayagrīva then spoke to Brahmā and the gods about the installation. 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, which have been separately taught by sages in this world, numbering twenty-five. The Hayashirṣa Tantra is the first, bewildering the three worlds; then come the Vaibhava, Pauṣkara, Prahrāda, Aṅgārga, Gālava, Nārada, Sampraśna, Śāṇḍilya, and Vaiśvaka Tantras. The Shaunaka, Vasiṣṭha, Ocean of Knowledge, Svāyambhuva, Kāpila, Ātārkṣa, and Nārāyaṇīya are also declared true. The Ātreya, Nārasiṃha, Ānanda, Āruṇa, Baudhāyana, Ārṣa, and Viśva are considered the essence of these teachings. A twice-born who comes from Madhyadeśa or similar regions should perform the installation, but not one from Kaccha, Kāverī, Koṅkaṇa, or such places. Likewise, those from Kāmarūpa, Kaliṅga, Kāñcī, Kāramīra, and Kośala, and those of the five Rātras—Ākāśa, Vāyu, Tejas, Ambu, and Bhū—are not to perform it, nor those lacking consciousness, overwhelmed by darkness, and devoid of the Pañcarātra. The teacher should know, ‘I am Brahmā, I am Viṣṇu, I am pure.’ Even if lacking all other marks, one who has mastered the Tantra is the teacher. Deities should be installed facing the city, not away from it. At Kurukṣetra, Gayā, and similar sacred places, and near rivers, Brahmā should be in the center of the city. In the east, the seat of Indra is auspicious; in the southeast, the temple of Agni and Agneya; in the south, for the Mothers, Bhūtas, and Yama; in the southwest, for Caṇḍikā, and for ancestors, demons, and others. In the west, a temple for Nairṛta and Varuṇa; in the northwest, for Vāyu and Nāga; in the north, for Soma and the cave of the Yakṣa. In the northeast, for Caṇḍīśa and Maheśa, and for Viṣṇu in all respects. After establishing the eastern temple, a small shrine should be built, but one who knows should not make it equal or greater. Leaving a boundary twice the size of both, corresponding to the height, a wise person should construct another temple, but not oppress either. On purified ground, one should acquire the land. Up to the boundary of the enclosure wall, one should offer oblations to the spirits: grains, turmeric, fried grains, curd, and parched flour. Parched flour is to be scattered with the eight-syllable mantra in the eight directions, for the Rākṣasas and Piśācas who dwell on the earth, so that all of them may depart and the place of Hari may be established. The ground should be ploughed with a plough and broken with cows. In measuring, eight atoms make what is called a chariot-dust; eight chariot-dusts make a trasareṇu; eight of these make a hair-tip; eight of those make a louse; eight of those make a middle-sized barley grain. Eight barley grains make an aṅgula (finger-breadth); twenty-four aṅgulas make a kara (hand); a hand joined with four aṅgulas is called a lotus-hand. Then, the Blessed Lord spoke: “Long ago, there was a great being, terrifying to all creatures. The gods confined it within the earth, and it is known as the Vāstupuruṣa. In a plot divided into sixty-four squares, the Lord is established at the half of each corner. There, one should offer oblations of ghee and rice grains, and to Parjanya in the next square. To Jayanta, who is situated on the lotus and at the two-footed square, with a banner; to Mahendra, in a single compartment; to the Sun, in every square, with red offerings. To Vitāna, at the half-square; to Satya, at the square, with abundant ghee; to Vyoma, at the half-square of the corner, with bird flesh. To Vahni, at the half-square, with a ladle; to Pūṣan, with parched grain in a single square; to Vitatha, with gold in the second square; to Gṛhakṣata, with churning sticks. To Dharmmeśa, with meat and rice in each of two squares; to Gandharva, at the two-footed square, with fragrant substances and especially with bird tongues. To Mṛga, singly and at the half-square, with blue cloths; to the Ancestors, at the half-square with thin rice and at the square with tooth-wood sticks. To the Gatekeeper, in two squares, and to Sugrīva, with barley; to Puṣpadanta, with blades of kuśa grass; and to Varuṇa, in a single square, with lotuses.” Thus, in this sacred manner, are the devotees protected, the temple established, and the Lord invoked, so that the divine presence may bless the world and all who dwell within it.