Upon witnessing the worship of the deity—be it before a sacred image or the radiant solar disc—one who has recovered from illness should first purify themselves with a bath. With humility, they should then bow and reverently approach their teacher, seeking forgiveness with these words: “May the fault of interrupting worship not fall upon me.” After receiving the teacher’s blessings, the devotee should return to their worship of the deity as before. It is taught that impurity comes in two forms: that which arises from birth, and that which arises from death. During such times, one should worship the deity inwardly, offering mental homage and reciting mantras within the mind. Once the teacher’s blessings have been received, daily rites may be resumed. If beset by evil beings or obstacles, the devotee should utilize whatever means of worship are available. When all the necessary materials for worship are at hand, one should proceed accordingly. But if resources are lacking, O Nārada, know that this gives rise to an obstacle, one rooted in ignorance. To neglect the worship of the deity because of such obstacles surely leads to suffering in hell. After making offerings to the deity, the devotee may partake of the blessed food together with their family. It is also good to listen, as a household, to the Purāṇas and ancient tales. However, those with wicked intentions will not attain the full benefit from such conduct. At this point, a question arises: “O best of Brāhmins, by worshipping whom does the practitioner attain both enjoyment and liberation?” The answer is profound: remembrance, suffused with the essence of offerings such as meat and soma, is again directed to the moon-crested Lord. At the conclusion of all rites, having completed the recitation of japa, the practitioner should bring the mind and mantra under control. The sage Gaṇaka is the seer of this knowledge, the meter is Chandas, and its beginning is the sacred Gāyatrī. All is performed for the pleasure of the illustrious and great Gaṇapati. The accomplished practitioner should place the seed-syllable in the secret place, and the śakti at the feet. The knower of mantra should then assign the six limbs of the deity, each with its appropriate class. The syllable ‘ga’ is placed at the beginning, with the earth realm established within the feet. The heaven realm, starting with ‘gu’, is placed from the throat to the crown of the head. Once the root mantra is recited, the devotee should utter the letters of the alphabet, placing ‘kṣa’ at the root and thus constructing the all-pervading form. The five arrows, fire, the moon, the eye, and the paths are invoked in sequence—each associated with the forehead, mouth, throat, heart, navel, thighs, and knees. At the conclusion, the phrase “tatpuruṣāya vidmahe” is recited, followed by “tanno dantiḥ pracovarṇā dayā.” After performing the rite of nyāsa in this manner, the practitioner should meditate deeply within the lotus of the heart. There, one envisions the deity adorned with śakti, with radiant limbs, holding the tusk, discus, and other divine weapons. The mantra is to be recited four hundred thousand times, using eight sacred substances, with a tenth part offered in sacrifice. These offerings include sugarcane, fried grains, plantains, flat rice, and sesame seeds. Worship is directed to the ultimate principle, beginning with the seat, the support, and the śakti. Outside of this, an earthen altar should be prepared, upon which the Lord of Ganas is worshipped. In front of the altar are Tejovati, Satyā, Navamī, and Vighnanāśinī. With the seat-mantra, an excellent seat is offered to the deity. At the four outer corners, beginning from the east, one should worship in all four directions in due order. In the west reside Rati and the Lord of Rati; in the east, the Boatman is honored. Thus, with devotion, discipline, and knowledge, the worshipper fulfills the sacred rites, drawing near to both worldly enjoyment and ultimate liberation.