Let us begin with the smallest measures, for all creation is woven from the subtle to the vast. Eight of the tiniest particles form the tip of a hair, and eight hair-tips together make a louse. Eight lice are gathered to equal another measure, and eight of those combine to form a middle-sized barley grain. Eight barley grains are counted as a finger’s breadth, called an aṅgula; twenty-four such aṅgulas make a kara, the measure of a hand. When a hand is joined with four aṅgulas, it is known as a lotus-hand, a sacred measure in ritual. Now hear the words of the Blessed Lord, who spoke of ancient times. There was once a great being, fearsome to all creatures; the gods confined this being within the earth, and it became known as the Vāstupuruṣa, the Spirit of the Site. When preparing a plot for building, the Lord is established at the half of each corner in a grid of sixty-four squares. At each corner, one should offer oblations of ghee and rice grains, and then make offerings to Parjanya in the next square. Jayanta, who sits upon the lotus and at the two-footed square with a banner, is to be honored; Mahendra receives offerings in a single compartment; the Sun is worshipped in every square with red offerings. Vitāna is honored at the half-square, Satya at the square with abundant ghee; Vyoma is established at the half-square of the corner and receives bird flesh. Vahni is offered ghee at the half-square with a ladle; Pūṣan receives parched grain in a single square; Vitatha is offered gold in the second square; Gṛhakṣata is given churning sticks. Dharmmeśa is honored with meat and rice in two squares; Gandharva at the two-footed square with fragrant substances, especially bird tongues. Mṛga is established singly and at the half-square, receiving blue cloths; the Ancestors are offered thin rice at the half-square and tooth-wood sticks at the square. The Gatekeeper is honored in two squares, Sugrīva with barley; Puṣpadanta with blades of kuśa grass; Varuṇa in a single square with lotuses. The Asura receives surā liquor in the second square; Śeṣa is offered ghee and water at the square; Pāpa receives barley at the half-square; Disease is honored in the middle with cakes. Nāga is offered nāga flowers at the square; Bhakṣya, the chief, is given food; Bhallāṭa receives mung-bean rice; Soma is honored at the square likewise. The Sage is offered honey, milk-rice, and lotus-stalk in two squares; Diti receives sesame cakes at one half and again at the other half. Āpa is honored with fried cakes below Īśa, who receives milk at the square; below that, Āpa is again offered curd in a single square. Marīci is given fried cakes in the four eastern compartments; Savitṛ is honored with red flowers below Brahmā in the corner compartment. Below that, Sāvitrī is offered water with kuśa grass in the compartment; Vivasvat, Aruṇa, is honored with sandalwood at the four-footed squares. Below the Rakṣas, in the corner compartment, cooked food is offered to Indra at night; below that, Indrajaya receives rice cooked in ghee in the corner compartment. In the four-footed squares, sweet rice is offered to Indra; below Vāyu, in the corner, cooked meat is given to Rudra. Below that, in the corner compartment, Yakṣa receives half a fruit; Mahīdhara is offered meat and black gram at the four-footed squares. In the middle of the four-footed squares, Brahmā is honored with sesame and rice; Skanda receives black gram, clarified butter, and thin rice gruel in the same place. Putana is honored with red leaves, vidari, kandarpa, and palodana; Jambhaka receives ampala bile, flesh, and blood. The sinful pilipincha is offered bile, blood, and bones, with garlands and blood; Ishadi and others receive blood and flesh, or, if unavailable, unbroken offerings. To the groups of Rakshasa mothers, Pisachas, the ancestors, and the guardians of the field, offerings are made as desired. Without these offerings and without heating, one should not construct palaces or similar structures. In the place of Brahma, Hari, Lakshmi, and the Gana are to be worshipped afterwards. Maheshvara is to be worshipped as the lord of the site, together with Varddhani, the pot; Brahma is established in the middle of the pot, along with Brahma and the lords of the directions. After giving the full oblation, auspicious words are recited and bows are made; then, taking the karkari properly, one circumambulates the mandala. Along the path of the thread, streams of water are allowed to flow; along the previously described path, seven seeds are sown. The excavation begins along that path, and a pit is dug in the middle, measuring the size of a hand. Below, clay is applied to a four-angula space and worship is performed there; meditating on four-armed Vishnu, arghya is offered from the pot. The trench is filled with the karkari and white flowers are placed; the best south-turning one is filled with seeds and earth. After completing the offering of arghya, cow-cloth and other items are given to the teacher; the knower of time, the architect, the Vaishnavas, and others are worshipped. Then, careful digging continues until water is reached; a buried impurity beneath a person does not cause harm in the house. If there is a bone impurity, the wall is broken and the householder suffers; wherever a name sound is heard, there the impurity arises. The Blessed Lord then spoke of the installation of the foot and the characteristics of stone placement. In front, a pavilion is made, and four fire pits are prepared. In the placement of the pot and bricks, the auspicious erection of the door pillar is performed; the pit below the foot is filled, and the vastu sacrifice is performed equally there. Bricks should be well-baked, measuring twelve angulas, made with proper breadth in three parts and suitable width. The best stones should be of hand measure, and likewise for stone structures; nine copper pots and brick vessels are placed. With water, five decoctions, all medicinal water, and fragrant water, the pots are filled well. Rice of golden hue is mixed in and anointed with fragrant sandalwood, while three mantras are recited: ‘āpo hi ṣṭha,’ ‘śaṃ no devī,’ and then again. ‘Tarata samandīḥ’ is recited, as well as the Pavamāni verses; ‘ud uttamaṃ varuṇam’ and the Kayānaś hymn are also chanted. Thus, the sacred rites for the site and its foundation are completed, with reverence and precision, so that the dwelling is blessed and all who reside within are protected.