Having purified himself with a bath in a pavilion upon the earth, the devotee prepares to worship Viṣṇu within a sacred maṇḍala. In this space, he carefully constructs the form of Rudra, surrounded by sixteen prescribed enclosures. From each corner, he stretches threads to both sides, marking the positions for those who are to be established at the corners. In each subsequent corner, he arranges the threads in the same manner, ensuring that every space between them, as well as all eight directions, is accounted for without fear or omission. In the center, he draws a circle slightly smaller by a quarter, as is proper, and with discernment divides the central filaments into two sections. At every navel center within the design, he maintains this precise measurement. Where the threads first divide, he marks the locations of the doors. The very heart of the mandala is colored yellow, with filaments of white, red, and other hues radiating outward. The square surrounding the center is filled with black powder, and the colors—white, red, yellow, and black—are laid down in their proper order. In the midst of the mandala, the devotee places Viṣṇu at the very center of the heart, while Saṅkarṣaṇa is installed at the throat. Brahmā is placed in all the limbs, and Śrīdhara is set upon the hands. Saṅkarṣaṇa is established in the east, Pradyumna in the south. Śrīdhara occupies the Rudra corners, as well as the directions presided over by Indra and the other guardians. At the appropriate time, the initiated disciple, his eyes gently bound and covered with cloth, is prepared for the rite. The offerings are made in accordance with the recipient: doubled for a son, tripled for a sādhaka, as tradition teaches. If one has committed grave sins—such as slaying a guru, Viṣṇu, a twice-born, or a woman—the initiated person is bound accordingly. The disciples are seated outside, where they undertake their observances. Those who have been purified by fire in the southeast are again sprinkled with water. The teacher contemplates the sacred praṇava in the sky, recognizing the body as the cause elsewhere. Having generated the proper connections, he links each aspect as prescribed, O Bull-bannered One. The mandala is constructed with four gates, following the sequence beginning from Brahmā’s sacred place. In this arrangement, the palm symbolizes the base of the pericarp, and the nails represent its filaments. With focused concentration, the teacher places his hand upon the disciple’s head; by this touch, all sins are destroyed. The guru, having worshipped the disciple with due reverence and with the disciple’s eyes still bound, observes where the flower falls upon the head of the god Śārṅgin (Viṣṇu). The disciple is then given a name according to this sign, or if a woman, a name chosen by the guru himself. Commencing the worship of Śrī (Lakṣmī) and others for the sake of success, the devotee recites the mantras śrāṃ, śrīṃ, śrūṃ, śraiṃ, śrauṃ, śraḥ in sequence, followed by hṛdaya, śiraḥ, and śikhā. Within the circle, at the lotus’s heart and the four gates, and accompanied by sacred dust, the ritual is performed. All is connected to ether, moon, and sun; from the path of ether, Veda, and moon. The devotee then offers oblations to the guardian of the field and at the beginning of the fire, seeking fulfillment. With these rites, Lakṣmī is worshipped along with her attendants, as previously described. Mantras are offered: “oṃ hrīṃ sauṃ, obeisance to Sarasvatī,” and “oṃ hrīṃ, Vadavadavāgvādinī svāhā; oṃ hrīṃ, obeisance to Sarasvatī.” Now, the worship of the nine arrangements is taught, as it was once revealed to Kaśyapa. With the seed syllable 'ram,' the devotee burns away the body composed of the elements. With 'lam,' he floods all that moves and does not move. In the midst of the bubble, he envisions a divine form, clad in yellow and bearing four arms. He then performs the threefold placement of mantras upon his hands and body. Finally, using the sixfold method, he brings about the direct appearance of Hari, the Supreme Lord, before him.