In the sacred narrative of the Garuḍa Mahāpurāṇa, it is told that Mahālakṣmī, resplendent and gracious, appeared alongside the divine Mothers, each holding a lotus in her hand. With them was Divākara, the radiant sun. These deities, when worshipped with devotion and properly installed in a temple or a consecrated building, sanctify the space and bring forth auspiciousness. Having completed the discourse on the characteristics of the Śālagrāma forms, the scripture then turns to the subject of Vāstu, the science of sacred architecture that removes obstacles at the very beginning of house construction. The Vāstu Puruṣa is envisioned: his head lies in the northeast, his feet in the southwest, and his hands stretch out to the southeast and northwest. This cosmic form is to be honored wherever temples, gardens, forts, shrines, or monasteries are raised. At the four cardinal corners of such sites, the deities Īśa, Parjanya, Jayanta, and mighty Indra, wielder of the thunderbolt, are to be worshipped. Alongside them reside Pūṣā, Vitatha, Graha, and Kṣetrapāla. The gatekeeper, Sugrīva; Puṣpadanta; the lord of the Gaṇas; the Asura; Śeṣa; Pāpa; Daur; Roga; Ḍahimukha; and Khya are also honored as guardians of the space. Bhallāṭa, Soma, the two Serpents, Aditi, and Diti are remembered as well. These deities, established at the four corners beginning with Īśāna, are to be worshipped with proper rites. At the heart of the site, in the ninth division, Brahmā himself is enshrined, surrounded by eight other deities: Aryaman, Savitṛ, Vivasvat—the lord of the wise—and Apavatsa, among others, encircle Brahmā at the center. From the southeast corner, a formidable lineage is recognized, presided over by the goddess Kālikā. The Gandharvas, celestial musicians from the realm of Indra, also find their place here. The temple’s layout is prescribed with care: a place for worshipping the gods is to be made at the front, and a large kitchen situated in the southeast. In the northeast, a perfumed flower room, adorned with cloth, is prepared; while in the northwest, a water room with windows is placed. For guests, a pleasant house furnished with beds, seats, and footstools is provided. All the inner rooms are to have water and shelters made from banana leaves. Surrounding the house, an outer wall is constructed, measuring five hastas in width. At the commencement of building, the sixty-four divisions of the site—each with its presiding deity—are to be duly worshipped. The deities at the corners and atop the structure are also invoked, ensuring the sanctity of the space. Beyond these inner sanctums, starting once more with Īśāna, other deities and causes are remembered: Agnijihva, Kālaka, Karāla, and Okapādaka. In the sky above resides Gandhamālī, and the guardians of the field are worshipped as well. Offerings are apportioned, and valuables distributed as prescribed by Yama, the lord of justice. Whatever remains after these offerings is considered the sacred residue, and, once the shares are taken, it is said to become inexhaustible. This remainder is to be understood according to the will of the presiding deity. What remains is life itself, while what is taken by beings leads to death. The Vāstu Puruṣa is said to sleep on his left side, a matter that requires no further deliberation. For creatures such as the scorpion and others, their positions are aligned with the east, south, and west. The text then speaks of the fruits and portents associated with various aspects of the house: progeny, sending forth, inferiority, one’s own vehicle, and golden ornaments. In the fire direction, there may be killing or binding, an increase in lifespan, the gain of sons, and the satisfaction of children. There may also be fear of the king, death of offspring, childlessness, or the absence of enmity, depending on the arrangement. The doors of the house are next described: the northern doors are known, and now the eastern doors are explained. The eastern door, it is said, may yield the fruit of slaying a king and causing anger. In the southwest lies the western door, while in the northwest is the northern door. Thus, in reverent detail, the scripture unfolds the sacred order of deities, directions, and arrangements, ensuring that every house or temple constructed in this way is blessed, protected, and aligned with cosmic harmony.