Listen, as the sacred narrative unfolds, revealing the profound mysteries of worship and the divine forms. Among the five avatars beginning with the Fish—Matsya—their worship serves for the fulfillment of desires or both desires and liberation; but for the Boar, the Man-Lion, and the Dwarf, the worship is solely for liberation. Now, let us turn to the worship of the three forms beginning with the Disc, especially at the śālagrāma stone. Here, the highest mode of worship yields no worldly fruit, while the lowest brings results. The middle path is image worship, performed upon the disc, the lotus, and the square. In this practice, the sacred syllable praṇava is placed in the heart, and the six limbs of mantra are marked upon the hands and body. One begins by making three gestures outside the disc, first honoring the teacher. In the east, the group associated with Vāyu is worshipped, and in the southwest, the creator. The arranger and the doer are honored, as well as the remover in the south and northwest. Viṣvaksena is worshipped in the northeast, and the field-guardian in the southeast. At the beginning, the Ṛg and other Vedas are placed in the east, establishing the earth up to Ananta as the base. The seat is prepared, adorned with a lotus and three circles known as Arka, Vandra, and Vahvya. Upon a twelve-spoked seat, the śālagrāma stone is placed and worshipped, both separately and together, using one’s own seed-mantra, following the proper order. Then, beginning in the east, with the Vedas and the Gāyatrī, and with Jitā and other mantras, the five are worshipped with the praṇava, accompanied by three gestures. Gestures are shown for Viṣvaksena, the disc, and the field-guardian. The first worship of the śālagrāma 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 prepared with the Vedas and other elements. The stone is placed with twelve spokes—now hear of the third worship. An eight-spoked lotus is drawn, and the teacher and others are worshipped as before. The seat with eight spokes is given, and the stone is placed in the same way. With this, worship is performed in ten ways, and likewise with the Gāyatrī and Jitā. Now, the Blessed Lord speaks of the divine forms. Om. The form of Keśava is described, bearing the lotus, conch, disc, and mace. Nārāyaṇa, with conch, lotus, mace, and disc, is to the right. Then comes Mādhava, the mace-holder, lord with conch and lotus. Govinda, powerful, holds disc, mace, lotus, and conch. Śrīgadī, Padmī, Śaṅkhī, Viṣṇu, the disc-bearer, is the giver of liberation. Madhusūdana, with conch, disc, lotus, and mace, is honored. With devotion, Trivikrama, Padmagadī, Cakrī, and Śaṅkhī are worshipped. Vāmana, with conch, disc, mace, and lotus, is invoked for protection. Śrīdhara, Padmī, Cakraśārṅgī, and Śaṅkhī, the giver of the path, are honored. Padmanabha, the boon-giver, bears conch, lotus, discus, and mace. Damodara, holding lotus, conch, mace, and discus, is bowed to. Vasudeva, wielder of mace, conch, and discus, sustains the world. Sankarshana, with mace, conch, lotus, and discus, brings protection. Pradyumna, the lord, holds mace, discus, conch, and lotus. Aniruddha, with discus, mace, conch, and lotus, is invoked for protection. The lord of the gods, adorned with lotus and conch, glorious wielder of the mace, supreme among men, is Adhokshaja, holding lotus, mace, conch, and discus. Narasimha, who bears the discus, lotus, mace, and conch, is honored. Acyuta, glorious wielder of the mace, lotus, discus, and conch, is invoked for protection. In the form of a child, Upendra holds conch and mace, and bears the discus and lotus. Janardana holds lotus, discus, conch, and mace. Hari, holding conch, lotus, and discus, bears the Kaumodaki mace. Krishna, with conch, mace, lotus, and discus, grants both enjoyment and liberation. Vasudeva is the primordial form; from him arose Sankarshana; from Sankarshana came Pradyumna; from Pradyumna, Aniruddha. By the distinctions beginning with Keśava, each form is threefold in order. The twelve-syllable hymn is possessed of twenty-four forms. Whoever recites or hears this, pure, attains all. The Blessed Lord further reveals the characteristics of the ten avatars, beginning with Matsya. Matsya takes the form of a fish; Kurma assumes the form of a tortoise. For Varaha, a man’s form is made, bearing the mace and other weapons; on the right or left, the conch, or Lakshmi, or the lotus is placed. Lakshmi is placed on the left side of Kurma, and the earth at both feet. By establishing Varaha, sovereignty and the crossing of the ocean of existence are attained. Narasimha, with mouth wide open, tears the demon with his left thigh. He is adorned with a garland, bearing the shining discus and mace. Vamana is depicted with umbrella and staff, or may be four-armed. Rama holds a bow, sword, and axe. Rama is remembered as holding bow and arrows, sword, conch, or as two-armed; bearing mace and plough, or as four-armed. On the upper left, the plough is placed; below, the beautiful conch; on the upper right, the mace; below, the beautiful discus. Kalki, accompanied by grass and bow, is the twice-born destroyer of mlecchas; or, mounted on a horse, holding sword, conch, discus, and arrows. Now, hear the characteristics of the nine forms beginning with Vāsudeva. On the upper right, the mace is placed; on the upper left, the supreme discus. Brahmā and Īśa are always at the sides, and Vāsudeva is as before, holding a conch and the boon-giving gesture, and may be two-armed or four-armed. Rāma is remembered as holding a plough and a pestle. Pradyumna holds a thunderbolt in the right hand, a conch in the left, and a bow. Pradyumna is surrounded by maces at the neck, or else he holds a bow and arrow. Aniruddha is four-armed, and so is the glorious Nārāyaṇa. Thus, the sacred forms and worships are revealed, each with their own attributes and gestures, guiding the devotee on the path of devotion, fulfillment, and liberation.