O revered one, you have asked to hear of the worship performed by Svāyambhuva Manu and others, honoring Surya and the various deities. Listen, then, to the sacred manner in which these rites are carried out. The worship begins with salutations to the seat of Surya, invoking the sun god with the powerful syllables: Om, hrām, hrīm, saḥ. Homage is offered to Surya, to Maṅgala, to Śukra, to Rahu, and to the radiant powers Teja and Caṇḍa. In this worship, the devotee prepares the seat, performs the invocation, offers water for washing the feet, presents arghya, and provides water for sipping. A lamp is lit, respectful salutations are made, and the deity is honored with circumambulation and ritual dismissal. Further, with the mantras—Om hrām to Śiva, Om hrām to the heart, Om hrūm to the topknot with vaṣaṭ, Om hraum to the three eyes with vauṣaṭ, Om hrām to Sadyojāta, Om hrūm to Aghora, Om hraum to Īśāna, Om hraum to the gurus, Om hraum to Caṇḍa—each aspect of the divine is reverently addressed. Salutations continue: Om to the seat of Vāsudeva, Om aṃ om to the blessed Vāsudeva, Om aṃ om to Pradyumna, Om to Nārāyaṇa, Om hrām to Viṣṇu, Om bhūḥ om to Varāha, Om jaṃ khaṃ raṃ to Sudarśana, Om vaṃ laṃ maṃ kṣaṃ to Pāñcajanya, Om gaṃ ḍaṃ vaṃ saṃ to Puṣṭi, Om saṃ daṃ laṃ to Śrīvatsa, Om to the gurus, and Om to Viṣvaksena. With these mantras, O bearer of the bull-banner, one offers the seat and other articles of worship to Hari, the Supreme Lord. Turning to Sarasvatī, the goddess of wisdom, the mantras are recited: Om hrīm, obeisance to Sarasvatī; Om hrīm to the head; Om hraim to the armor; Om hrah to the missile. In her worship, one invokes faith, prosperity, art, intelligence, satisfaction, nourishment, radiance, and understanding. Obeisance is offered to the guardian of the field and to the exalted gurus. The seat and other offerings are arranged for Sarasvatī, who is ever seated upon a lotus. With these preparations complete, at the appropriate time, the devotee, having bathed in a pavilion upon the earth, proceeds to worship Viṣṇu within a sacred maṇḍala. In this maṇḍala, one constructs the form of Rudra, complete with sixteen enclosures. At each corner, threads are drawn, and those deities who preside at the corners are invoked accordingly. The same arrangement is repeated in the subsequent corners, and in all the spaces between, as well as in the eight directions, so that no region is left unprotected. Within this structure, a circle is drawn, slightly smaller by a quarter, and the filaments of the central part are made in two divisions with discernment. In each navel center, the same measure is maintained. The initial threads are divided to mark the doors of the maṇḍala. The central area is colored yellow, with filaments of white, red, and other hues. The square is filled with black powder. The colors white, red, yellow, and black are placed in order. At the heart’s center, Viṣṇu is installed; at the throat, Saṅkarṣaṇa; Brahmā is established in all the limbs; Śrīdhara is placed upon the hands. Saṅkarṣaṇa is set in the east, Pradyumna in the south, Śrīdhara in the corners of Rudra, and in the directions of Indra and the others. When the time is right, the initiated disciple, with eyes bound and covered with cloth, approaches the rite. The offerings are doubled if it is for a son, and tripled for a sādhaka, as is taught. Should one have committed grave offenses—such as the killing of a guru, Viṣṇu, a twice-born, or a woman—the initiated must be bound accordingly. The disciples are seated outside, and the observance is undertaken. Those who have been purified by fire in the southeast are again sprinkled with water. The guru contemplates the praṇava, the sacred syllable Om, in the sky, and regards the body as the cause elsewhere. Having generated this awareness, he connects each part as prescribed. The maṇḍala is made with four gates, following the order from the sacred place of Brahmā. Within this, the palm of the hand is likened to the base of the pericarp, and the nails to its filaments. Concentrating, the guru places his hand upon the disciple’s head; by this touch, all the disciple’s sins are destroyed. The guru, after duly worshipping the disciple—whose eyes remain covered—watches for where the flower falls upon the head of Śārṅgin, the Lord with the bow. The disciple is then given a name accordingly; for women, the guru bestows a name he himself has chosen. Now begins the worship of Śrī and other deities for success, performed upon the altar and similar places. The mantras śrāṃ, śrīṃ, śrūṃ, śraiṃ, śrauṃ, śraḥ are recited in sequence, followed by hṛdaya, śiraḥ, and śikhā. Within the circle, at the lotus’s center and the four gates, the worship is completed, accompanied by the sprinkling of dust, thus fulfilling the sacred rites as prescribed by the ancients.