The Blessed Lord began by describing the sacred pedestal upon which the divine image is to be placed. He instructed that the pedestal should match the image in length, its height be half that of the image, and its width set at either four or sixty units, according to tradition. Careful attention must be given to smoothing the inner surfaces: leaving two rows both below and above, one must gently smooth all around the interior. Again, above and below the chamber, two rows are to be left, and the inner part must be evenly smoothed on both sides. In the space between these two, four parts are to be smoothed after dividing the upper two rows into four, as the wise should do. The belt of the pedestal should be a single part, with its hollow measuring half that amount. Each side must be made equal by working part by part. Externally, a measure of one foot is to be given; at the front, the wise should create an outlet for water, divided into three sections. This auspicious pedestal may be fashioned in various ways. For the goddess Lakṣmī and female images, it should measure eight tālas. Moving to the features of the image itself, the eyebrows are to be slightly elongated, the nose a bit shorter, and the face should be rounded at the top, avoiding any transverse openings. The eyes must be shaped elongated, each three barley grains in length, and their width should be half that measure. The ear attachment should be made larger, matching the length of the jawline, and the two lips should be curved naturally, without excessive artifice. The neck should be one and a half kalās in length, adorned with its breadth, and excepting the eyes, the thighs, knees, and pedestal should be fashioned in width. The backs of the ankles, the hips, and the waist must all be proportioned appropriately. The fingers are to be seven parts in length, but their total length is to be reduced by the span of a hand. In cases where one eye is absent, the thighs, knees, and waist are described in the same way. The sides of the torso are to be rounded and dense, with a pair of full breasts. Each breast should be the size of a palm, and the waist slightly more than half a unit. All other marks are as previously described. The right hand holds a lotus, while the left bears a bael fruit; auspiciously, both hands may also hold yak-tail whisks. The nose is long, the chin heavy, and the limbs are marked with the symbol of a wheel—these are the features the Lord now declares. The Blessed Lord then spoke of the forms beginning with the sacred Shalagrama stones, which grant both worldly enjoyment and liberation. He described Vasudeva as being dark at the entrance, fixed in stone, and marked with two wheels. Sankarshana, too, is fixed with two wheels, but is excellent and red. Pradyumna is characterized by subtle wheels, many holes, a blue hue, and elongated form. Niruddha, known as Pita, is marked with a lotus, round, and bears two or three lines. Krishna Narayana is raised at the navel, with a cavity and an elongated shape. The form called Parameshthi is distinguished by a lotus wheel, a hole on the back, and a dot. Vishnu’s Shalagrama is dark, with a thick wheel, and in the center, a line shaped like a mace. Narasimha is tawny, with a thick wheel and five dots, while Varaha bears the mark of a spear; if the wheels are uneven, it is considered inauspicious. Another auspicious form resembles a sapphire, is thick, and adorned with three lines. Kurma is similarly raised on the back, with a whirlpool mark and a dark color. Hayagriva is marked by a goad, is blue, and bears dots. Vaikuntha has a single wheel, is lotus-like, gem-like, and has a tail line. Matsya is long, with three dots and a glass-like color, while Shyama Trivikrama is round with a right-side line. Vamana is round, very short, blue, and bears dots; Shyama Trivikrama, again, has a right-side line and a dot on the left. Ananta takes the form of a serpent coil, with many marks and forms. Damodara is thick, with a central wheel and a subtle dot at the entrance. Sudarshana is marked by a single wheel; Lakshmi Narayana has two. Chitrakra, also called Achyuta or Trivikrama, has three wheels. Janardana is marked by four wheels, Vasudeva by five, Pradyumna by six, and Sankarshana by seven. Purushottama has eight wheels, Navavyuha is marked with nine, Dashavatara with ten, and Aniruddha with eleven. The twelvefold form has twelve wheels, and above all is Ananta, described in this way. The Blessed Lord continued: "I grant you the success of worships marked by these wheels, beginning with the Shalagrama. The worship of Hari is threefold: with desire, without desire, and mixed. Of the five forms beginning with the Fish, worship may be performed for desire or for both desire and liberation; for the Boar, the Man-Lion, and the Dwarf, worship is aimed at liberation. Now, listen to the worship of the three forms beginning with the Disc at the Shalagrama stone: the highest worship is fruitless, the lowest yields tangible results. The middle worship is image worship, performed on the disc, the lotus, and the square, with the praṇava placed in the heart and the six limbs invoked on the hands and body. After making three ritual gestures outside the disc, one should first worship the teacher, then in the east, the group for Vāyu, and the creator in the southwest. The arranger and the doer are to be worshipped next, followed by the remover in the south and northwest, Viṣvaksena in the northeast, and the field-guardian in the southeast. The Ṛg and other Vedas are to be placed in the east at the beginning, with the earth up to Ananta as the base. The seat is to be the lotus, along with three circles named Arka, Vandra, and Vahvya. On a twelve-spoked seat, the Shalagrama stone is placed and worshipped, both separately and together, using one’s own seed-mantra in the proper order. Then, beginning in the east, with the Vedas and the Gāyatrī, with Jitā and others, one should worship the five with praṇava and display three ritual gestures. The gestures are to be shown for Viṣvaksena, the disc, and the field-guardian; the first worship of the Shalagrama is said to be fruitless. As before, a sixteen-spoked circle is to be drawn with a lotus, and the teacher and others are to be worshipped first, with the conch, disc, mace, and sword. Thus did the Blessed Lord lovingly reveal the sacred measures, forms, and procedures for the worship of the Divine, ensuring that all who follow these instructions may attain both worldly blessings and liberation.