The sage instructed that, in accordance with the Vedic tradition, one should carefully place the sacred syllables upon the joints of the arms and legs, and upon the fingers, all while reciting the Veda. This ritual extends to the head, eyes, heart, belly, thighs, shanks, and both feet, ensuring that each part of the body is sanctified by the mantras. The syllables, as taught by the Veda, must be placed specifically upon the heart, thighs, and feet, following the prescribed order. These placements, when fully performed, are revered by the most learned ritualists as the ‘cage of glory,’ enveloping the practitioner in divine radiance. Some authorities, however, suggest that the syllables should be placed with the concluding word ‘namah’ as an alternative method. The eight-syllabled mantra, according to the ancient sages, embodies the essence of the eightfold nature—greatness and the various aspects of nature, making up the eight natures considered by the wise. The best among practitioners should let this mantra pervade the entire body through a single, unified placement, filling oneself with its sacred presence. The wise are further instructed to recite each divine name and place it upon its corresponding bodily location. There are twelve such forms, each associated with one of the twelve Adityas. Manu himself is described as having an eightfold nature, composed of eight elements, reflecting this cosmic order. The ritual continues with the priest placing, in sequence, the twelve forms upon the forehead, belly, heart, throat, right side, shoulders, and even the hump, sanctifying each region. For each form, a specific mantra is used: with the Mitra mantra, Madhava is invoked; with the Varuna mantra, Govinda is placed; and with the Vivasvat mantra, Trivikrama is established. Hrishikesha follows, placed with the Parjanya mantra. Finally, the twelve-syllabled mantra is placed upon the crown of the head. Other sacred symbols are also honored: Dhruva at the crown, armlets, necklace, and the makara symbol at the end. The Srivatsa mark is placed at the end of the yellow garment and upon the chest. As these placements are performed, one recites: ‘He who shines with the brilliance of a thousand suns.’ Having thus completed the rite of placement, the practitioner is to meditate upon Narayana, the all-pervading Lord—visualizing him holding the earth and Sri in his hands, both sides adorned, and his form resplendent with necklace, armlets, bracelets, and yellow garments. The transformative power of this practice is profound. By reciting the mantra one hundred thousand times, one’s very self is purified. With three hundred thousand recitations, the devotee attains the heavenly realms. Five hundred thousand bring forth pure knowledge, and with seven hundred thousand, the priest attains likeness to Vishnu himself. Once the recitations are complete, the wise offer ten parts with lotus flowers as a gesture of devotion. The worship extends from the frog—symbolizing the beginning of creation—to the ultimate principle, performed with utmost care upon the sacred seat. This is done humbly, truthfully, and by the Lord’s grace, with the ninth offering being especially significant. For himself, the practitioner addresses Vāsudeva, declaring, ‘All is the Self.’ Then, using the twenty-six syllable seat-mantra, he assigns the seat, establishing it as a place of sanctity. First, he worships the limbs and the very roots of the mantras, ensuring the foundation is strong. He then honors Pradyumna and Aniruddha, as well as the divine powers stationed at the corners, each manifesting in distinct hues: golden, yellow, dark, sapphire-blue, all adorned in yellow garments. The powers also appear as white, golden, the color of cow’s milk, and the green of durva grass. The worship continues, paying respect to the pestle, the sword, and the garland of the forest, each in its turn. Outside, in front, the lord of birds—resembling the color of saffron—is worshipped. In the west, the banner is honored, shining with the brilliance of pearls and rubies. Durgā, dark in color, is worshipped in the wind corner, and the commander, yellow and majestic, is honored as the lordly figure presiding there. Thus, with reverence and devotion, the ritual unfolds, each step sanctifying the practitioner and drawing him ever closer to the divine presence.