In the sacred tradition, the rituals for establishing a dwelling begin with reverent offerings to the unseen beings who inhabit the land. Red leaves, vidari roots, kandarpa, and palodana are gathered, and Putana is offered with ampala bile, flesh, and blood to Jambhaka. For the sinful pilipincha, offerings of bile, blood, and bones are made, accompanied by garlands and blood. To Ishadi and others, blood and flesh are offered, or, if these are not available, unbroken offerings are given. The Rakshasa mothers, Pisachas, ancestors, and guardians of the field are also honored with offerings according to their preferences. Without these offerings and the proper heating of the site, one must not proceed to construct palaces or similar structures. In the place of Brahma, Hari, Lakshmi, and the Gana are worshipped in turn. Maheshvara is venerated as the lord of the site, together with Varddhani and the sacred pot; Brahma is worshipped in the center of the pot, along with the lords of the directions. Once the full oblation is given, auspicious words are recited, and bows are made in humility. The karkari is taken up, and the mandala is circumambulated with care. Along the path of the sacred thread, streams of water are allowed to flow, and along this previously described path, seven seeds are sown. The excavation begins along this route, and a pit is dug in the middle, measuring the span of a hand. At the bottom, clay is applied to a four-angula space, which becomes the site of worship. Meditating upon Vishnu with four arms, arghya is offered from the pot. The trench is filled with karkari, and white flowers are placed within. The best south-turning trench 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, and the Vaishnavas and others are worshipped. Then, careful digging continues until water is reached; if an impurity is buried beneath a person, it does not cause harm in the house. However, if bone impurity is found, the wall may break and the householder suffer. Wherever the sound of a name is heard, there impurity may arise. The Blessed Lord then speaks, explaining the installation of the foot and the proper placement of stone. In front, a pavilion is erected, with four fire pits. The pot and bricks are placed with auspicious ceremony, and the door pillar is raised. The pit below the foot is filled, and the vastu sacrifice is performed equally there. Bricks are prepared—well-baked, measuring twelve angulas, made with proper breadth in three parts and suitable width. The best stones, also of hand measure, are chosen for stone structures. Nine copper pots and brick vessels are placed. Water, five decoctions, medicinal waters, and fragrant water fill these pots. Golden-hued rice, mixed in and anointed with fragrant sandalwood, is used. Three mantras are recited: ‘āpo hi ṣṭha,’ ‘śaṃ no devī,’ and another. ‘Tarata samandīḥ’ is intoned, along with the Pavamāni verses, ‘ud uttamaṃ varuṇam,’ and the Kayānaś hymn. With the mantras ‘varuṇasya’ and ‘haṃsaḥ śuciṣat,’ and the Śrīsūkta, the stones and vessels are established. Within an eastern pavilion, on a bed in the mandala, Hari is worshipped. The fire is kindled, and sacred sticks are offered on the twelfth day. Two portions—the support and clarified butter—are prepared with the Praṇava. Eight oblations of ghee are offered in sequence with the eight Vyāhṛtis. The Vyāhṛtis are then offered to the Lords of the Worlds, to Agni, to Soma in the vessels, and to Puruṣottama. As expiation, the vessels are filled separately with a complete mixture of form, flesh, ghee, and sesame, ending with the twelfth Veda mantra. The teacher, facing east, anoints the eight directions. In the center, one stone and one vessel are placed, invoking the deities in order: a lotus, a great lotus, a makara, a tortoise, a kumuda, Nanda, a lotus, a conch, and Padminī. The vessels are kept unmoved, and in each, eight bricks are placed in order, beginning with the easternmost brick at the direction of Īśāna. The energies, starting with Vimala, and the deities of the bricks are established as appropriate. In the center, the grace-bringing one is placed. On an unblemished, unbroken, full brick, an offering is made to the son of the sage Aṅgiras, declaring, “I establish the foundation.” With this mantra, the brick is placed, and the best of teachers performs the garbhādhāna—the foundation-laying—in the central spot with deep concentration. Above the vessel, the deity Padminī is established. Clay, flowers, metals, and a jewel are placed there. In an iron vessel, the weapon of the guardian of the directions is worshipped for the womb-holder, measuring twelve fingers across and four fingers high. In a lotus-shaped copper vessel, earth is worshipped in a secluded place, with the Lord of all beings, adorned with a mountain seat. The goddess, surrounded by the ocean, is invoked to take up the womb, rejoicing with Nandā, the Vāsiṣṭhas, Vasus, and their offspring. The victorious descendant of Bhṛgu is prayed to for victory among the people, and the full descendant of Aṅgiras is asked to fulfill all desires. The Auspicious One, descendant of Kaśyapa, is petitioned for a blessed mind, filled with all seeds, adorned with every gem and medicinal herb. May victory, splendor, and delight abide in this noble, beautiful, and pleasing abode of Vasiṣṭha, O goddess, daughter of Prajāpati, in this great and four-sided place. May the fortunate, radiant, and auspicious one dwell happily in the house of Kaśyapa, honored and wondrous, adorned with fragrant garlands. May the goddess, bringer of prosperity and descendant of Bhṛgu, dwell happily in the house, in the domain of the lord of the land, the city, and the household. Thus, through these sacred rites and invocations, the dwelling is established, sanctified, and blessed, ensuring harmony and prosperity for all who reside within.