Let us follow the sacred process as revealed in the scripture, step by step, with reverence and clarity. First, those who have been purified by fire in the southeast must again be sprinkled with water, ensuring their sanctity is complete. The teacher then contemplates the praṇava, the sacred syllable Om, in the vastness of the sky, recognizing the body as the cause in other realms. Having produced these spiritual elements, he connects each one in their proper order, O Bull-bannered One. The sacred space is constructed with four gates, following the arrangement from the holy place of Brahmā. In this ritual, the palm is envisioned as the base of the lotus pericarp, and the nails as its delicate filaments. With focused concentration, the teacher places this hand upon the head of the disciple, and by this touch, all the disciple’s sins are destroyed. The guru, after duly honoring the disciple, covers his own eyes with cloth, and where the flower falls upon the head of the god Śārṅgin, he assigns that name to the disciple. For women, a name chosen by the guru himself is given. Next, the worship of Śrī and her attendants is begun for success, performed at the altar and similar sacred places. The teacher recites the sequence: śrāṃ, śrīṃ, śrūṃ, śraiṃ, śrauṃ, śraḥ, followed by the mantras for hṛdaya (heart), śiraḥ (head), and śikhā (topknot). Within the circle, at the lotus’s center and at the four gates, accompanied by dust, the ritual unfolds. All is connected to the elements of ether, moon, and sun, drawing from the paths of ether, the Veda, and the moon. At this stage, offerings are made to the guardian of the field and at the beginning of the fire, seeking fulfillment of desires. With these rites, Lakṣmī is worshipped along with her attendants as previously described. The teacher chants: oṃ hrīṃ sauṃ, offering obeisance to Sarasvatī. He continues: oṃ hrīṃ, Vadavadavāgvādinī svāhā; oṃ hrīṃ, obeisance to Sarasvatī. Now, the worship of the nine arrangements, as taught to Kaśyapa, is explained. Using the seed syllable ‘ram’, the body, composed of the elements, is burned in purification. With ‘lam’, all that moves and does not move is flooded, sanctifying the environment. In the midst of this process, one envisions a being clad in yellow, with four arms, appearing within a bubble. The placement of mantras is then performed threefold, upon the hands and body. Using the sixfold method, the ritual is performed so that Hari, the Lord, appears directly. In the center, two seed syllables are placed, and then again on the limbs: arms, hands, knees, and feet. At this point, the practitioner contemplates the Lord of all, the supreme, flawless principle. The seed syllables are placed on the head, eyes, bends, neck, and heart. The sixfold seed syllables are placed on the hands and then on the body. In the middle of the hand, the seed syllable for the eye is placed, following the sequence for the limbs. The topknot is placed upon the crown, and protective armor is set over the entire body. With these actions, the directions are bound, and the worship is performed according to the prescribed method. Righteousness, knowledge, detachment, and lordly power are established in their proper order, covering the body and making it the very seat and essence of the rite. The lotus arises, with eight petals, each corresponding to a direction. Meditation continues with the Vedas and the essences of the sun, moon, and fire. The powers established in the eastern and other directions are invoked within the domain of Keśava. Thus, through meditation and proper worship, the yogic seat is prepared. From the heart and outward, in the four directions beginning with the east, each is joined to the petals. The seed-syllables of Sankarṣaṇa and the others are placed in order, starting from the east. The Sudarśana, with a thousand spokes, is placed at the southern door. At the northern door, the mace is set, and the conch is placed at the corners. The sword and the discus are placed, one on each of the two sides. In the same way, other weapons, such as the thunderbolt, are arranged. Thus, the sacred ritual is completed, step by step, in accordance with the divine instructions.