With reverence and care, the sacred rites of installation were to be observed. The teacher must not place the deity in the sanctified space, known as the womb, before the proper time, nor was he to abandon the process once begun. From the north, he would bring a small quantity of sesame husk, a substance imbued with auspiciousness. Upon this, the teacher would carefully place the sixfold mantra of Savitṛ, establishing the divine presence for the deity. Having set the sixfold mantra, the teacher then consecrated the site with mantras invoking success and stability, ensuring the foundation was blessed and firm. The worship followed with radiant lamps, fragrant incense, pleasing scents, and offerings of food, all arranged with devotion. The rituals included the presentation of a vessel, a pair of garments, an umbrella, and a divine ring—symbols of honor and protection. After these offerings, the sacrificer, with focused mind, would present the fourth oblation, marking a significant step in the ceremony. The teacher, stepping outside, would then offer bali—ritual offerings—to the guardians of the directions, acknowledging and appeasing the cosmic powers. When the sacrifice reached its end, the sacrificer would express gratitude by gifting a tawny cow and a fly-whisk to the teacher, along with a fan, village-cloth, and various accessories. A beautifully adorned pavilion would be provided, and thus, by the installer’s favor, the sacrificer would be freed from obligations. Turning to the deeper order of the cosmos, it is proclaimed that Hari, the eternal creator from the beginning of time, is to be honored by Svayambhu and all the others. The duties for each class are then set forth: for Brahmins, the responsibilities are worship, officiating at sacrifices, giving, and accepting gifts. Kshatriyas and Vaishyas are enjoined to give, to study, and to perform sacrifices. For Shudras, the path of dharma lies in service to the twice-born. Begging, service, study under the teacher, and self-study are also prescribed. For all stages of life, there are twofold and fourfold divisions, marking the progression of one’s duties. One who has properly studied the Vedas should then enter the householder stage, maintaining sacred fires, serving guests, performing sacrifices, giving in charity, and worshipping the gods. Within the householder’s life, there are two paths: one of detachment, and one of active engagement. Having fulfilled the three debts—toward the ancestors, the gods, and the teachers—a person may renounce wife, wealth, and worldly ties, and dwell on roots and fruits, practicing self-study and austerity. Such a one, living in the forest, continues worship of the gods and makes offerings, growing lean through austerity and becoming deeply devoted to meditation. Constant in yoga practice, aspiring to ascend, and having mastered the senses, the sage finds delight only in the Self and is ever content. For the renouncer, begging, learning, silence, austerity, and above all, meditation, are the way. Some renounce through knowledge, others through the Vedas themselves. The yogi is of three kinds: material, Kshatriya, and another—each following their own path. Contemplation was easier in former times, but in the present age, it is more difficult. Liberation springs from righteousness, while desire arises from wealth. Knowledge, first withdrawn, is then set in motion by the deity of fire. The virtues to be cultivated are straightforwardness, absence of envy, and visiting sacred places, along with worship of the deities, and especially honoring Brahmins. These are the duties of those in the various stages of life. Now, the fourfold class is declared: Kshatriyas who do not flee in battle attain the station of Indra. The Gandharva realm is for those born as Shudras and for those who serve. The place remembered for them is the same as that of forest-dwellers or preceptors. For ascetics with controlled minds and renunciates with upward-flowing energy, the supreme destination awaits. For yogis, the immortal realm is the supreme syllable called ‘space.’ Finally, it is taught that liberation comes through knowledge of the eightfold limbs of yoga—this, in brief, is the highest path.