All things in this world are intimately connected to ether, the moon, and the sun. From the very path of ether, and through the Veda and the moon, all arises and is sustained. In sacred practice, one offers oblations to the guardian of the field and at the beginning of the fire, seeking the fulfillment of all desires. With this understanding, one should worship Lakṣmī, accompanied by her previously mentioned attendants. The worshipper reverently utters, “oṃ hrīṃ sauṃ, obeisance to Sarasvatī,” and again, “oṃ hrīṃ, Vadavadavāgvādinī svāhā; oṃ hrīṃ, obeisance to Sarasvatī,” honoring the goddess of wisdom and speech. Now, hear the teaching of the worship of the nine arrangements, as it was once imparted to Kaśyapa. To begin, with the seed syllable ‘ram’, one should burn away the body composed of the gross elements, purifying oneself. Then, with the seed syllable ‘lam’, one should flood all that moves and does not move, sanctifying the entire domain. In the midst of this sacred visualization, within a shining bubble, one envisions a radiant being clad in yellow garments, possessing four arms. Upon this form, the worshipper performs the threefold placement of mantras upon the hands and body, empowering the limbs with divine presence. Next, employing the sixfold method, the rite is performed so that Hari, the Lord, appears directly before the devotee. In the very center, two seed syllables are placed, and then these are again set upon the limbs—on the arms, hands, knees, and feet—consecrating each part. At this point, one contemplates the Lord of all, the supreme, flawless principle, abiding in the heart of the practice. Further, the seed syllables are placed upon the head, eyes, bends, neck, and the heart itself. The sixfold seed syllables are set upon the hands and then extended to the body. In the middle of the hand, the seed syllable for the eye is placed, following the proper sequence for the placement of mantras on the limbs. The topknot is placed upon the crown of the head, and a protective armor is visualized covering the entire body. With this, the directions are bound and secured, and worship proceeds according to the prescribed method. Upon the body, one invokes righteousness, knowledge, detachment, and lordly power, each in their proper order. With these virtues, the body is covered, transforming it into the very seat and essence of the sacred rite. Thereafter, the devotee envisions a lotus arising, with eight radiant petals, each corresponding to a direction. Meditating with the Vedas and related texts, one contemplates also the essences of the sun, the moon, and fire. Following this, the divine powers established in the eastern and other directions are invoked, all within the domain of Keśava. Thus meditating and worshipping as prescribed, the practitioner next assumes the yogic seat. From the heart and onward, in the four directions beginning with the east, each is joined to the petals of the lotus. The seed-syllables of Sankarṣaṇa and the others are placed in order, starting from the east. At the southern entrance, the Sudarśana, the discus with a thousand spokes, is set; at the northern entrance, the mighty mace is placed, and at the corners, the conch is established. Likewise, the sword and discus are set, one on each side, and in the same way, other weapons such as the thunderbolt are arranged, offering full protection. Having meditated on all these elements and completed the worship, the devotee then displays the sacred mudrās. The reverential gesture is performed with the heart engaged, the right hand raised, and the thumb of the left hand upright as prescribed. Using the little finger and so forth, eight mudrās are formed in their proper order. Bending three fingers from the thumb to the little finger, and with the left hand extended upward, one gently rotates it. Next, with both fists extended, they are released one by one in a straight line, and then, with both fists closed, the action is repeated in succession. Finally, the first, second, penultimate, and last syllables are invoked. The mantras to be uttered are: praṇava, tat, sat, huṃ, kṣauṃ, and bhūḥ. Thus, the rite is fulfilled as taught in the sacred tradition.