In the sacred Garuḍa Purāṇa, the characteristics of the Śālagrāma forms are lovingly described. Krishna, also known as Vishnu, is likened to a bilva fruit—his form marked by a wide opening and a thick discus. Vaikuntha, his celestial abode, shines like a precious gem, bearing a single discus and lotus, and is dark in hue. Rāma, another divine form, is distinguished by a discus, the right line, and a dark color; he is also Trivikrama, the Lord who strides across the worlds. This form has one entrance, four wheels, and is adorned with a garland of forest flowers, creating a vision of beauty and strength. Its shape is reminiscent of a cluster of kadamba flowers, and it is to Lakṣmī-Nārāyaṇa that protection is sought. Lakṣmī-Nārāyaṇa themselves are depicted as having two or three figures, as is Trivikrama. Pradyumna appears with six limbs, and Saṃkarṣaṇa is likewise manifested in various ways. The Daśāvatāra, the ten incarnations, are seen with ten limbs, and Aniruddha is invoked for protection. It is said that whoever recites this hymn, composed of the forms of Viṣṇu, will ascend to heaven. Maheśvara is portrayed as bent forward, with ten arms and bearing the bull-banner. Mahālakṣmī and the Mothers are depicted holding lotuses in their hands, along with Divākara. These divine forms, when worshipped and installed in a temple or consecrated building, bestow blessings upon devotees. Thus concludes the forty-fifth chapter, named 'The Characteristics of the Śālagrāma Forms,' in the Ācāra section of the First Part of the glorious Garuḍa Mahāpurāṇa. Now, a brief explanation of Vāstu is offered—an ancient science that removes obstacles at the beginning of building a house. In this tradition, the head is placed in the northeast, the feet in the southwest, and the hands in the southeast and northwest. This arrangement applies to temples, gardens, forts, shrines, and monasteries. The deities presiding over these directions are Īśa, Parjanya, Jayanta, and Indra, the wielder of the thunderbolt. Pūṣā and Vitatha, Graha and Kṣetrapāla are also honored. The guardians include Sugrīva, Puṣpadanta, the lord of the Gaṇas, the Asura, Śeṣa, Pāpa, Daur, Roga, Ḍahimukha, and Khya. Bhallāṭa, Soma, the two Serpents, Aditi, and Diti are also to be worshipped. Those established at the four corners, beginning with Īśāna, should be duly honored. In the center, at the ninth position, sits Brahmā, surrounded by eight others: Aryaman, Savitṛ, Vivasvat, the lord of the wise, and Apavatsa, who together encircle Brahmā. From the southeast corner, a lineage difficult to bear is found, presided over by Kālikā, and followed by the Gandharvas from Indra. The place for worshipping the gods should be made in front, with a great kitchen situated in the southeast. In the northeast, a perfumed flower room furnished with cloth is recommended, while a water room with windows should be in the northwest. The guest house, pleasant and furnished with beds, seats, and footstools, accommodates visitors. All inner rooms should have water and banana-leaf shelters, and an outer wall measuring five hastas should be provided. At the beginning of construction, the sixty-four divisions of the site are to be worshipped. The deities at the corners and at the top are also mentioned, and thus the deities of the sixty-four divisions are described. Outside these, beginning with Īśāna, are additional deities and causes: Agnijihva, Kālaka, Karāla, and Okapādaka. In the sky is Gandhamālī, and the guardians of the field are to be worshipped. After apportioning the shares with valuables, the remainder is bound as prescribed by Yama. Whatever remains is considered the residue; after taking the shares, it becomes inexhaustible, ensuring prosperity and harmony in the dwelling. Thus, the scripture lovingly guides the devotee through the forms of the divine and the sacred science of Vāstu, weaving together worship, architecture, and blessings for a harmonious life.