With deep reverence, the worshipper begins by invoking the God of gods, the mighty bearer of the conch, preparing the sacred space for divine presence. After performing the nyasa—the ritual placement of mantras upon the body—the devotee settles into meditation, focusing on the Supreme Lord who has arrived, contemplating the imperishable Vishnu surrounded by the guardians of the worlds, beginning with Indra. The ritual proceeds with offerings: water for washing Vishnu’s feet, water for hospitality, and water for sipping, each presented with devotion. Once the deity is properly installed, the worshipper offers cloth to Vishnu, honoring his sacred form. In the circle of worship, the supreme Lord is again meditated upon, and Bhairava Deva is propitiated with the root mantra. The worship of the head is performed with the chant, “Om kṣīṃ, obeisance to the head.” Next, “Om kṣaiṃ, obeisance to the armor,” is recited as the armor is worshipped. Then, “Om kṣaḥ, obeisance to the missile,” marks the worship of the divine missile. These rites are carried out in the regions beginning with the east, ensuring each direction is honored. The supreme goddess Lakshmi, bestower of prosperity and auspiciousness, is worshipped. The devotee makes offerings to the sword, the mace, the noose, the goad, and the bow with arrows—symbols of divine power. The auspicious Śrīvatsa mark, the Kaustubha gem, the garland, and the yellow garment are also venerated. The worship extends to Brahmā, Nārada, the perfected sage, the teacher, and the supreme teacher, acknowledging their wisdom and guidance. Indra, accompanied by his vehicle and attendants, is honored, as are Soma, Īśāna, and Brahmā himself. The devotee offers worship to the thunderbolt, spear, staff, sword, noose, banner, and mace, recognizing their protective energies. In the north-east direction, Viṣvaksena, the guardian deity, is worshipped. Mahādeva, Ananta, and Vṛṣadhvaja are also honored. Fragrant substances, flowers, incense, lamps, and food offerings are presented, filling the space with beauty and devotion. The worshipper then praises the Lord with hymns, beginning with the sacred syllable Om, offering salutations to the embodiment of knowledge, the giver of wisdom. Salutations are made to the destroyer of gods and demons, to the vanquisher of all wicked beings, to the one worshipped by the lord of lords, the bearer of conch and discus, to the one of three qualities yet beyond qualities, and to the embodiment of Brahmā and Viṣṇu. Having completed the hymn of praise, the devotee contemplates the Lord of gods, envisioning him as resplendent as ten million suns, beautiful in every limb. Thus, the worship of Hayagrīva is described to Śaṅkara, and now the method of nyāsa and related rites of the Gāyatrī is explained. The Brahmaśīrṣā, Rudraśikhā, and Viṣṇu's heart are to be established, known as the support of the three worlds, abiding in the womb of the earth. The three-footed, eight-syllabled form and the four-footed, six-syllabled form are to be understood for use in nyāsa, recitation, meditation, fire rituals, and worship. The ritual placement of syllables extends to the big toe, the middle of the ankle, the shanks, and the knees; to the breasts, heart, throat, lips, mouth, palate, and shoulders; and to the back of the head and crown, as declared. The devotee visualizes colors—white, shining like lightning, star-like, black, and red in order; conch-colored, pale, red, and wine-hued—imbuing the ritual with vivid imagery. Whatever is touched by the hand, and whatever is seen by the eye, is sanctified in this sacred process, completing the ritual as prescribed.