O Sudarśana, the mighty discus, is invoked with reverence and urgency: “Peaceful one, destroyer of the wicked and the fearful—cut, cut! Split, split! Tear, tear!” Through such worship, Sudarśana becomes a force that tears apart enemies in battle, embodying divine protection and justice. Next, the fierce form of Narasiṃha is called forth: “Om kṣoṃ! O Narasiṃha, blaze, shine forth! Salutation to the Blessed One, whose brilliance equals thousands of suns, whose weapons are diamond-like claws and fangs, whose wild mane and thunderous roar stir even the great ocean and resound like a drum. He overcomes all spells and adversities. ‘Come, come, O Blessed Narasiṃha, supreme person, by the truth of Brahman—manifest, expand, advance, roar, release lion’s roars! Tear, drive away, enter all forms of mantras and mantra lineages! Strike, cut, compress, flow, split, burst forth, scatter flames everywhere with the wheel of endless fiery thunderbolts—destroy all netherworlds! Surround them with the cage of thunderbolts! Draw forth the hearts of netherworld-dwelling demons—quickly burn, cook, churn, dry up, sever, until they are brought under my control. From the netherworlds, phaṭ! From the demons, phaṭ! From the forms of mantras, phaṭ! From the mantra lineages, phaṭ! O Blessed Narasiṃha, O Viṣṇu in the form of Narasiṃha, protect me from all dangers, from all forms of mantras—protect, protect! Hrūṃ, phaṭ! Salutations to you!’” With mantras that enchant the three worlds, the Three-World-Enchanter is established. The mace-bearer stands to the right, acting as peacemaker, whether two-armed or four-armed. The discus is placed above on the left, and the conch Pāñcajanya below. They are united with Śrī and Puṣṭi, along with Bala and Bhadrā, embodying prosperity, strength, and auspiciousness. Viṣṇu is then established in the temple, the house, or even a pavilion. Alongside Him are Vāmana, Vaikuṇṭha, Hayagrīva, and Aniruddha, each manifesting a unique aspect of divinity. He is depicted reclining on water, and His incarnations beginning with Matsya are honored. Saṅkarṣaṇa, the Universal Form, and the liṅga as the form of Rudra are also established, representing the fullness of cosmic manifestation. In the same manner, Ardhanārīśvara, Hari, Śaṅkara, the Mothers, Bhairava, Sūrya, the planets, and Vināyaka are depicted, embracing the vast pantheon of deities, each with their own role and significance. The method for painting Gaurī, Indra, and the others is explained, including the various goddesses, Balā and Balā, and the proper installation of books. After worshipping on a svastika or maṇḍala, and seating oneself on a bed of darbha grass, one should worship the written book, the teacher, knowledge, and Hari, honoring the sources of wisdom. The sacrificer, facing east, meditates on the lotus, having written five verses, and worships the teacher, knowledge, Hari, and the person who wrote the text. Using a silver or golden pen, the Nāgarī script is written; then, according to one’s ability, Brāhmaṇas are fed and gifts are given as offerings. Having worshipped the teacher, knowledge, and Hari, a person writes the Purāṇas and other texts, beginning with the maṇḍala, seated auspiciously in the northeast. After seeing the book in a mirror, it is sprinkled with water from pots; the opening of the eyes is performed, and it is placed on the bed. The Puruṣa Sūkta and the first part of the Veda are placed in the book, the rite of enlivening is performed, worship is offered, and cooked food is given. After feeding the teachers and others with gifts, the book is carried around by men, either in a chariot or on an elephant, signifying its importance. The book is placed and worshipped in the house or temple, wrapped in cloth, and honored at the beginning and end of recitation. For the peace of the world, the book is recited; at the start of each chapter, the sacrificer and others are sprinkled with water from pots. Giving the book to a Brāhmaṇa brings endless merit; three are said to be supremely compassionate: cows, the earth, and Sarasvatī. Giving the fruit of knowledge as a gift, along with ink and leaves, ensures that for as many leaves and letters as there are, one is honored in the world of Viṣṇu for that many thousands of years. Giving the Purāṇas and Bhāratas for five nights uplifts twenty-one generations and leads to merging with the supreme reality. Then, Īśvara instructs: One should go to the fire-house carrying the arghya vessel, well-composed, and prepare all sacrificial implements with divine vision. Facing north, the altar is inspected, sprinkled and struck with kuśa grass, the prescribed mantra is performed, and it is anointed with protective water. With a sword, the pit is dug and cleared, filled and leveled; then sprinkled with protective water and pounded with an arrow. The altar is swept, smeared, and shaped according to proper measure, bound with three threads, and always worshipped with protective water. Three lines of water are made: one to the east, one to the front, and one below; or, using sacred kusa grass and the Śiva weapon, their order may be reversed. With the mantra for making it vajra-like, a fourfold path of darbha grass is laid out; with the mantra for the vessel, the seat is arranged widely. Vāgīśvarī is invoked there, and the Lord is worshipped. The fire, brought with proper support, is placed upon a pure vessel. Any portion fit for carnivores is discarded, and the fire is purified by inspection and other means; the bodily, lunar, and elemental fires are united into one. Uttering ‘om hūm’ to the consciousness of fire, it is installed with the seed of fire. Empowered by the samhita mantra, the fire is made nectar by the cow mudra. Protected by the weapon mantra and veiled with armor, the worshipper circumambulates above the altar to the right, with the worship thread. Meditating on the Śiva seed within the domain of Vāgīśā’s womb, he envisions it being cast by the god Vāgīśvara. Seated on the ground, the priest casts it from his heart, facing his own self; then, at the navel region, he gathers the group of inner seeds. He performs the gathering of the covering, purification, and sipping with his heart; after worshipping the womb-fire, for its protection, he uses the arrow. He binds the bracelet of the goddess, born of the womb, on her tender hand, and worships the fire with Sadyojāta for conception. With the heart mantra, three oblations are offered; for the rite of producing a male child, worship is performed in the third month on the left. Three oblations are given, accompanied by drops of water on the head; in the sixth month, the goddess of form is worshipped, and the parting of the hair is performed. Three oblations are offered with the topknot; the arrangement of the mouth and rites for opening and purifying the mouth are performed. In the tenth month, as before, the birth and man-making rites are conducted; the fire is kindled with darbha and other things, and a bath is taken to remove the impurities of the womb. Meditating on the golden binding made for the goddess, worship is offered with the heart; for immediate removal of birth impurity, water empowered by the weapon mantra is sprinkled. The pot is struck with the external weapon and purified with armor; with the weapon, kusa grass is placed outside the girdles, at the northern and eastern ends. Thus, through these sacred rituals, the divine is honored, wisdom is preserved, and new life is welcomed, all under the gaze of the eternal, compassionate deities.