With deep reverence and careful preparation, the devotee begins the sacred worship, performing first the threefold *nyāsa* for the hands and body, sanctifying himself for the rite to come. He then turns his attention inward, honoring the yogic seat within the heart, invoking with each utterance the divine presences: “Om, obeisance to Ananta; Om, obeisance to Dharma; Om, obeisance to Knowledge; Om, obeisance to Detachment; Om, obeisance to Sovereignty; Om, obeisance to Adharma; Om, obeisance to Ignorance; Om, obeisance to Non-detachment; Om, obeisance to Non-sovereignty; Om, obeisance to Padmā; Om, obeisance to the solar disk; Om, obeisance to the lunar disk; Om, obeisance to the fire disk; Om, obeisance to Vimalā; Om, obeisance to Utkarṣiṇī; Om, obeisance to Jñānā; Om, obeisance to Kriyā; Om, obeisance to Yogā; Om, obeisance to Prahvi; Om, obeisance to Satyā; Om, obeisance to Īśānā; Om, obeisance to Sarvatomukhī; Om, obeisance to the seat of Hari with all its limbs.” He then worships in the heart’s lotus, offering salutations to the various forms and powers: to Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Nārāyaṇa, the true Brahman, Viṣṇu, Narasiṃha, Varāha, Vainateya, Sudarśana, the mace, Pāñcajanya, Śrī, Puṣṭi, Vanamālā, Śrīvatsa, Kaustubha, Śārṅga, the quivers, shield, sword, and to all the gods—Indra, Agni, Yama, the guardians of the directions, Varuṇa, Vāyu, Kubera, Īśāna, and to the weapons and emblems of the Lord: the thunderbolt, spear, staff, noose, banner, trident, and more. He invokes Ananta, lord of the netherworld, Brahman lord of all worlds, and offers repeated salutations to Vāsudeva, Nārāyaṇa, and Puruṣottama. With folded hands, he addresses the Lord: “Salutations to you, O lotus-eyed one; salutations to you, creator of the universe.” In the fire ritual, he prepares offerings, each accompanied by the sacred utterance “svāhā.” Having presented *arghya*, the water offering, he subdues obstacles and offers salutations again and again. Using his own seed-syllable and the associated limbs, he worships the imperishable Lord of gods. After causing the fire to whirl upon the altar, he presents auspicious fruits in worship. Then, following the doctrine of Vāsudeva, he offers one hundred and eight oblations, three by three for the limbs and for each guardian of the directions. When the ritual words have fallen silent, he merges his mind into the supreme reality, dissolving himself in contemplation. Such a fire ritual is to be performed always, and on special occasions, its observance is doubled. When the rite is complete, the invoked deities are respectfully bid to return to their own abodes. The devotee remembers: Vāsudeva is four-armed; the sixth is Pradyumna; Aniruddha is twelve-formed, and above all is Anantaka. Worshipped with the marks of the discus, the Lord protects the house always from demons. This worship of the Dvārakā-disc within the home brings auspicious protection. The sage then declares the auspicious Vaiṣṇava enclosure, reciting: “In the east, protect me, O Viṣṇu! I have taken refuge in you. In the south, protect me, O Viṣṇu! I have taken refuge in you. In the west, protect me, O Viṣṇu! I have taken refuge in you. In the north, O Lord of the universe, I have taken refuge in you. Salutations to you, O destroyer of demons! I have taken refuge in the northeast. Having grasped me, protect me, O Viṣṇu; in the southeast, protect me, O Boar. In the southwest, protect me, O divine form, O Man-Lion. In the northwest, protect me, O god Hayagrīva; salutations to you. Always protect me, O unconquered one; salutations to you, O invincible. Salutations to you, O Akūpāra; salutations to you, O great Fish. Having assumed form, protect me, O Viṣṇu; salutations to you, O Supreme Person.” He recalls how, in ancient times, for protection in the northeast, Kātyāyanī invoked the bull-bannered one to subdue the demon Raktabīja and other tormentors of the gods. Now, the supreme yoga is revealed, bestowing both enjoyment and liberation. The Lord proclaims: “Hear this, O great one, which destroys all sins. Vāsudeva, Lord of the universe, the Self of Brahman—indeed, I am that. I am devoid of bodily attributes, free from the perishable and the imperishable. I am the creator, devoid of those attributes, without name or lineage. I am free from the attributes of mind; I am knowledge and awareness itself. I am free from the attributes of intellect; I am all, the all-pervading mind. I am the life of life, supremely tranquil, untouched by fear. I am the witness of that, the controller of that, of the nature of supreme bliss. The fourth is the supreme creator, the form of consciousness, free from all qualities.” Thus, those humans who know this truth and meditate upon the Lord attain the supreme state.