With reverence and care, the sacred text lays forth the divine art of shaping the image of the Lord. The neck of the form should be crafted to one and a half kalās in length, adorned with the proper breadth; the eyes are set aside in this measure, while the width of the thighs, knees, and pedestal is carefully determined. The backs of the ankles, the hips, and the waist are to be proportioned gracefully, and the fingers are measured as seven parts, their length reduced by a span. If there is the absence of one eye, the shaping of the thighs, knees, and waist follows the same description. The sides of the torso are rounded and dense, and the pair of breasts are to be full and shapely. Each breast should be the size of a palm, and the waist should be a little more than half a unit. The other marks remain as previously described. In the right hand, the image holds a lotus, while in the left, a bael fruit. On both sides, auspiciously, a yak-tail is held. The nose is long, the chin heavy, and the limbs are marked with the symbol of a wheel—such are the marks declared for the image. Then, the Blessed Lord speaks of the sacred forms beginning with the Shalagrama stone, which bestow both worldly enjoyment and liberation. Vasudeva is described as dark at the entrance, fixed in stone, and marked by two wheels. Sankarshana, too, is fixed with two wheels, but is excellent and red in hue. Pradyumna is marked by subtle wheels, with many holes, blue and elongated. Niruddha, or Pita, is round, marked with a lotus and two or three lines. Krishna Narayana is raised at the navel, with a cavity and an elongated form. Parameshthi is marked with a lotus wheel, has a hole on the back, and bears a dot. Vishnu is dark, adorned with a thick wheel, and in the middle, a line shaped like a mace. Narasimha is tawny, with a thick wheel and five dots. Varaha is marked with a spear symbol, but if the wheels are uneven, such a form is considered inauspicious. There is a form resembling a sapphire, thick and adorned with three lines—this is auspicious. Kurma, the tortoise, is raised on the back, with a whirlpool mark, and is dark in color. Hayagriva bears a mark like a goad, is blue, and has dots. Vaikuntha has one wheel, is lotus-like and gem-like, and features a tail line. Matsya, the fish, is long, with three dots and a glass-like color. Shyama Trivikrama has a right-side line and is round. Vamana is round, very short, blue, and marked with dots; Shyama Trivikrama again has a right-side line, and on the left, a dot. Ananta has the form of a serpent coil, with many marks and many forms. Damodara is thick, with a central wheel, and a subtle dot at the entrance. Sudarshana is marked by one wheel; Lakshmi Narayana by two. Chitrakra, also called Achyuta or Trivikrama, is marked by three wheels. Janardana has four wheels, Vasudeva five, Pradyumna six, and Sankarshana seven. Purushottama is marked by eight wheels, Navavyuha by nine, Dashavatara by ten, and Aniruddha by eleven wheels. The twelvefold form has twelve wheels, and above all, Ananta is described. The Blessed Lord then reveals: “I grant you the success of worships marked by wheels, beginning with Shalagrama. The worship of Hari is threefold: for desire, for liberation, and mixed. Of the five forms beginning with the Fish, worship may be for desire or both; for the Boar, the Man-Lion, and the Dwarf, worship is for liberation.” He continues: “Now hear of the worship of the three forms beginning with the Disc at the Shalagrama stone. The highest worship is fruitless, the lowest yields results. The middle worship is image worship, performed on the disc, the lotus, and the square, placing the sacred praṇava in the heart and the six limbs on the hands and body. Having made the three gestures outside the disc, one should first worship the teacher; in the east, the group for Vāyu, and the creator in the southwest. One should worship the arranger and the doer, the remover in the south and northwest; Viṣvaksena in the northeast, and the field-guardian in the southeast. The Ṛg and other Vedas are placed in the east at the beginning, the earth up to Ananta as the base. The seat is set as the lotus, and three circles are drawn, called Arka, Vandra, and Vahvya. On a twelve-spoked seat, the stone is placed and worshipped. Separately and together, worship is offered with one’s own seed-mantra, in order. Then, beginning in the east, with the Vedas and the Gāyatrī, with Jitā and others, the five are worshipped with praṇava, and three gestures are shown. The gestures for Viṣvaksena, the disc, and the field-guardian are also performed. The first worship of the Shalagrama is said to be fruitless. As before, a sixteen-spoked circle is drawn with a lotus. The teacher and others are worshipped first, with conch, disc, mace, and sword. In the east and northeast, bow and arrows are assigned, and the seat is given with the Vedas and others. The stone is placed with twelve spokes—now the third worship is to be heard. An eight-spoked lotus is drawn, and the teacher and others are worshipped as before. After giving the seat with eight spokes, the stone is placed in the same way. With this, worship is performed in ten ways, and likewise with the Gāyatrī and Jitā. Then, the Blessed Lord declares: “Om. The form is Keśava, bearing the lotus, conch, disc, and mace. Nārāyaṇa, with conch, lotus, mace, and disc to the right. Then, the mace-holder Mādhava, the lord with conch and lotus—I bow to him. Govinda, powerful, with disc, mace, lotus, and conch. The giver of liberation, Śrīgadī, Padmī, Śaṅkhī, Viṣṇu, the disc-bearer; I honor Madhusūdana, with conch, disc, lotus, and mace. With devotion, Trivikrama, Padmagadī, Cakrī, and also Śaṅkhī are worshipped. Vāmana, with conch, disc, mace, and lotus, may he always protect me. The giver of the path, Śrīdhara, Padmī, Cakraśārṅgī, and also Śaṅkhī. Padmanabha, the boon-giver, who bears the conch, lotus, discus, and mace; Damodara, holding the lotus, conch, mace, and discus—I bow to him. He, the wielder of the mace, conch, and discus, Vasudeva, sustains the world. Sankarshana, with mace, conch, lotus, and discus, may he protect you.” Thus, the forms and worships of the Lord are lovingly set forth, that the devotee may approach the divine with knowledge, devotion, and the right observances, and so attain both worldly blessings and the highest liberation.