Let me tell you the sacred narrative as revealed in these verses. From the divine Kailāsa arose a remarkable circular tree, the guvā, and another of its kind, each with a unique origin. Alongside these, the noble beings Bhūmukha, Bhūdhara, Śrījaya, and Pṛthivīdhara were present. Mighty weapons and emblems appeared as well: the thunderbolt, the discus, and others called Muṣṭika and Vabhrusaṃjñita. Among them shone Vijaya, resplendent in white and originating from the celestial realm of Triviṣṭipa. Wherever these sacred elements may be, it is prescribed that the form of the pavilion should be properly established. From the sequence that begins with the triangle, blessings are attained—sons, women, and prosperity flow forth. The pavilion itself is to be measured and multiplied by equal numbers, and the measuring cord likewise applied. It may be adorned with windows or, if desired, constructed without them. In some cases, the pavilion should be made twice the size of the enclosing wall. It may bear irregular lines, the result of slight disproportion in measurement. The illustrious palace Meru, best among all, stands adorned with a hundred peaks. Its forms and dimensions are of many varieties, both distinct and subtle. Temples, too, arise in various shapes according to the differences in their coverings, and many such temples are described for the special worship of the deities. All of these should be constructed for the gods according to the ancient, prescribed measurements. They are to be beautified with moon-chambers and bheri-towers. A theater hall should also be built, situated near the entrance. At every gateway, principal doorkeepers are to be fashioned and placed separately. A covered terrace should be made, furnished with fruits, flowers, and water. Such a house is indeed to be made for Vāsudeva, the Lord of all, the enjoyer of all offerings. Now, let me briefly explain the installation of all the deities. Together with the priests, a teacher who dwells in the central region should be chosen. With five or more companions, one should perform the offering of water for washing the feet and the arghya. The teacher, having performed the placement of the mantras, should then begin the sacred rite. The pavilion should be twelve cubits in size and supported by sixteen pillars. Sand for the rite is to be brought from the confluence or bank of a river. Beginning from the east, five fire-pits must be constructed. By performing the śānti rite and placing the fire, all desires and aims are fulfilled. Some wish to anoint the auspicious ground in the northeast. For the ritual, the following sacred trees are to be chosen: nyagrodha, udumbara, aśvattha, bilva, pālāśa, and khadira. One post from each tree should be buried in the four directions. In the west, a vessel named Gopatir should be placed; in the north, the Suraśārdūla. With the mantra "īṣetveti," the second vessel is placed in the south; with "śanno devī," the fourth vessel is placed in the north. In the southwest, the vessel should be of dark form like Kṛṣṇa; in the northwest, dark-grey or dusky. In the north, it should be red in color, and the flag should be white. With the mantra "āgniṃ saṃsuptim" and "yamonāga," a vessel is placed in the south. After consecration with "vāta," and then with "āpyāyasva," another is placed in the north. Two vessels each should be placed near the gateways, adorned with abundant flowers and canopies, and consecrated with the primary colors. With the Indra-protecting mantra "trātāram indra," and with "agnir mūrdhā," the remaining vessels are placed, thus completing the sacred arrangements for the dwelling of the deities.