Having completed the offering of arghya, the devotee presents cow-cloth and other auspicious items to the teacher, honoring him with reverence. Next, he worships those who possess knowledge of time, the divine architect, and the Vaishnavas, along with other esteemed guests. With due care, he proceeds to dig the foundation until water is reached, for any impurity buried beneath a person will not bring harm to the house. However, if a bone impurity is found, it is said that the wall will break and the householder will suffer. Wherever the sound of a name is heard, there, too, impurity may arise. Then, the Blessed Lord speaks: “I will explain the installation of the foot and the proper characteristics of stone placement. In front of the site, a pavilion should be constructed, with four fire pits arranged. As you place the pot and bricks, ensure the auspicious erection of the door pillar. Fill the pit beneath the foot, and there perform the vastu sacrifice, distributing offerings equally.” The bricks must be well-baked, each measuring twelve angulas, made with proper breadth in three divisions and suitable width. The finest stones, measured by hand, are chosen for stone structures. Nine copper pots and brick vessels are placed in their designated spots. Each pot is filled with water—five decoctions, medicinal water, and fragrant water—ensuring they are well-filled. Rice of golden hue, mixed and anointed with fragrant sandalwood, is added. Three mantras are recited: “āpo hi ṣṭha,” “śaṃ no devī,” and once again for auspiciousness. The mantras “tarata samandīḥ,” the Pavamāni verses, “ud uttamaṃ varuṇam,” and the Kayānaś hymn are recited in turn. With “varuṇasya,” “haṃsaḥ śuciṣat,” and the Śrīsūkta, the stones and vessels are properly established. Within the eastern pavilion, on a bed placed in the mandala, Hari is worshipped. The fire is kindled, and sacred sticks are offered on the twelfth day. Two portions—support and clarified butter—are prepared with the Praṇava. Then, with the eight Vyāhṛtis, eight oblations of ghee are offered in sequence: 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, and in the center places one stone and one vessel, invoking the deities in order: a lotus, a great lotus, a makara, a tortoise, a kumuda, Nanda, another lotus, a conch, and Padminī. The vessels are not to be moved. In them, eight bricks are placed in order, beginning with the easternmost brick at the direction of Īśāna. The energies, starting with Vimala, and the deities associated with 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 sage Aṅgiras with the mantra: “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 utmost concentration. Above the vessel, the deity Padminī is established, along with clay, flowers, metals, and a jewel. 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, the earth is worshipped in a secluded place, with the Lord of all beings, adorned with a mountain seat. To the goddess, surrounded by the ocean, prayers are offered: “Take up the womb; rejoice, O Nandā, with the Vāsiṣṭhas, Vasus, and their offspring. O victorious one, descendant of Bhṛgu, bring victory to the people; O full descendant of Aṅgiras, fulfill all my desires. O Auspicious One, descendant of Kaśyapa, grant me a blessed mind—filled with all seeds, adorned with every gem and medicinal herb. May victory, splendor, and delight abide here in the noble, beautiful, and pleasing abode of Vasiṣṭha, O goddess, daughter of Prajāpati, in this great and four-sided place. O fortunate, radiant, and auspicious one, may you dwell happily in the house of Kaśyapa, honored and wondrous, adorned with fragrant garlands. O goddess, bringer of prosperity, may you, descendant of Bhṛgu, dwell happily in the house, in the domain of the lord of the land, the city, and the household. Become the cause of satisfaction for humans and others, and bring increase of cattle.” Having spoken thus, the pit is sprinkled with cow urine. The embryo—the foundation deposit—is then placed, and the implantation takes place at night. Cow cloth and other gifts, as well as food, are given to the teacher and others. After depositing the embryo, the bricks are laid, and the foundation is filled. The platform is constructed according to the prescribed method, with a modestly sized building. The best platform should be half the width of the building in height; the medium one is less by a quarter, and the lowest is half of the best. Once the platform is completed, worship is performed again. The one who establishes the foundation with his own feet, being free from sin, rejoices in heaven. Whoever, with intent mind, thinks “I will build a temple for the gods,” all the sins attached to his body are destroyed that very day. What then, when he actually builds the temple according to the rules, using eight bricks—such a temple for the gods? No one can describe the abundance of merit that accrues to him; the result is to be inferred from the very extent of the temple. In the middle of the village and also in the east, an eastern-facing door should be arranged; in all directions, the temple in the village should face west. Then, Iyagrīva declares: “I will now explain the general rule for building a temple—listen well. The wise should divide a square plot into sixteen parts.” Thus, the sacred procedures for foundation-laying and temple construction are revealed, each step imbued with reverence, precision, and auspicious invocation, ensuring the abode is blessed and pleasing to the divine and all who dwell within.