With reverence and precision, the sacred ritual begins as prescribed: in that auspicious place, one must first perform the consecration, following the ordained procedures and reciting the appropriate mantras. The objects to be consecrated are adorned with all manner of medicinal herbs, their forms beautifully decorated with fresh mango leaves, bestowing both sanctity and charm upon them. By the guidance of the guru, everything is arranged so that the environment is pleasant, delightful, and cool, inviting the blessings of the divine. At this moment, a mantra is intoned, honoring the One who is the sole creator of all worlds, the overseer of all, whose very form encompasses all forms. With the mantra “Salutations to the Infinite,” and when the signs are auspicious in all directions, the sacred image or object is carried to the threshold. There, it is established according to the ritual that has been instructed, and after anointing it with due ceremony, it is placed in its proper position, just as tradition dictates. A further mantra is recited: “From the Ganges and other rivers, and from the oceans, I have taken this water.” With this, the image is ritually bathed, and then brought reverently into the house. Now, another mantra is chanted: “He who is known through the Vedas, worshipped by those who know the Vedas, whose essence is sacrifice, and who grants the fruits of sacrifice.” With offerings of wealth, silver, and gold, and repeating “Salutations to the Infinite,” the worship proceeds according to the previously described method. At this stage, offerings are made: blue garments and beloved ornaments are presented, accompanied by the invocation “Salutations to Narayana.” The devotee then expresses their heartfelt wish. A mantra follows, describing the Lord’s radiant form: “He who is yourself, shining with the radiance of moonbeams, whose color matches that of the conch and jasmine.” The form is praised as beautiful, endless, immortal, both the destroyer and the cause, easily attained yet hard to attain, excellent and radiant. With a mind joined in devotion, the devotee offers the prāpaṇa—an act of total surrender—to the Lord. The mantra “Salutations to Nārāyaṇa” is recited, and the prayer continues: “O Lord, O Ananta, O Supreme Person, accept this prāpaṇa.” For the welfare of all worlds, a peace invocation is then offered. The devotee acknowledges the night, the two twilights, the stars, the planets, and all the directions, offering salutations to the unmoving and the moving, those who move with others, the sky-movers, the swift, the lotus-radiant, and the arisen. All are recognized as established in Vāsudeva, and the devotees present are honored and worshipped according to one’s means and ability. Afterwards, Brāhmaṇas are fed, and the guru is worshipped with the appropriate mantra. With joined palms, the devotee salutes the Brāhmaṇas and their own family. The guru is honored with gifts and marks of respect, and the Lord is worshipped accordingly. At the end of the meal, the drops of water that fall are regarded with reverence. Whoever, wise and devoted, worships in this manner—following the entire rite—establishes the silver image of the Lord as prescribed. The same procedure applies for a golden image. The merit obtained from worshipping images of wood, stone, bronze, or silver is equally great. Indeed, O beautiful one, such worship delivers twenty-one thousand families. Thus, O Earth, have I explained this sacred rite in answer to your question. Earth, in turn, speaks: “You abide in all of these forms, and always in the Śālagrāma as well. How many should be worshipped in a household, and are there distinctions in worship? Please tell me the rules regarding the worship of Shiva and others.” In response, it is said: “In a house, two lingas should not be worshipped, nor three Śālagrāma stones. Two chakras from Dwaraka should not be worshipped, nor two images of Surya. A pair of Śālagrāma stones may be worshipped, but among pairs, two together should not be. O Earth, those images which are burned by fire or broken in the house should never be worshipped. However, a broken Śālagrāma stone with its chakra intact may still be worshipped; even if fractured or cracked, the auspicious Śālagrāma stone remains fit for worship. O Devi, there are twelve types of stones arising from Śālagrāma. By worshipping twelve crore lingas with golden lotuses, or by worshipping a hundred Śālagrāma stones with devotion, immense merit is attained.” Thus, the sacred procedure and its profound benefits are revealed, honoring the divine presence in manifold forms and ensuring the welfare of many through devoted worship.