With careful attention, the measurement of the sacred edifice is first determined, beginning with the outer portion. Once this is established, the inner chamber is to be made twice as large, its measurement taken by the rim, ensuring proper proportion. The wise now explain the origins and dimensions of palaces according to their rightful proportions. There are five principal types of palaces, including the illustrious Triviṣṭapa, each arising from various sources. Among them, one is circular, another elongated, and a fifth is octagonal in shape. From the fundamental elements, forty distinct forms are likewise derived. Among these are the Bhadraka, Sarvata, Bhadra, Rucaka, and Nandana; and the quadrangular forms known as Vairāja. Further, there are the vimāna, the Brahma-temple, and the stately mansion. Other forms include those resembling a bracelet, a drum, the lotus, and the great lotus. There is also the guvā tree form, and another circular design originating from Kailāsa itself. Further still, there are the Bhūmukha, Bhūdhara, Śrījaya, and Pṛthivīdhara forms, as well as those modeled after the thunderbolt, the discus, and others called Muṣṭika and Vabhrusaṃjñita. The Vijaya, white in color and arising from Triviṣṭipa, is also mentioned. Wherever one may be, the form of the pavilion should be established accordingly. It is said that from the sequence beginning with the triangle, one attains sons, women, and prosperity. The pavilion is to be multiplied by equal numbers, and the measuring cord likewise used. The structure may be furnished with windows, or, if desired, without them. In some cases, the pavilion should be made twice the size of the surrounding wall, and may be adorned with irregular lines resulting from the proportions of measurement. Among palaces, Meru is the best, endowed with a hundred peaks. The forms and measurements of these structures are of many kinds, both distinct and indistinct. Temples, too, arise in various forms, their coverings differing according to tradition. Many such temples are described for the special worship of the deities, and these should be constructed for the gods, following the ancient measurements. They are to be adorned with moon-chambers and embellished with bheri-towers. A theater hall should also be constructed, situated near the entrance. Principal doorkeepers should be fashioned and placed separately at each entrance. A covered terrace is to be made, furnished with fruits, flowers, and water; for Vāsudeva, the Lord of all and enjoyer of all, such a house is to be dedicated. Now, the installation of the deities is explained in brief. Together with the priests, a teacher who resides in the central region should be chosen. With five or more participants, the offering of water for washing the feet and the arghya is to be performed. The teacher, having placed the mantras, should then begin the sacred rite. The structure should be twelve cubits in size, supported by sixteen pillars. Sand is to be brought from the confluence or bank of a river. Beginning from the east, five fire-pits are to be constructed. Through the śānti rite and the placing of the sacred fire, all desires and aims are fulfilled. Some seek to anoint the auspicious ground in the northeast. For this, posts of the nyagrodha, udumbara, aśvattha, bilva, pālāśa, and khadira trees should be prepared, and one post of each is to be buried in the four directions, thus sanctifying the space for the divine.