With deep concentration and reverence, the master teacher begins the sacred work. He places the foundation brick with the prescribed mantra, marking the central spot for the garbhādhāna—the ritual that establishes the womb of the structure. Above a vessel, the deity Padminī is invoked and established, accompanied by clay, flowers, metals, and a precious jewel, all carefully placed to sanctify the site. In an iron vessel, the teacher worships the weapon of the guardian of the directions, specifically for the womb-holder, ensuring it measures twelve fingers across and four fingers high. Next, in a lotus-shaped copper vessel, he offers worship to the earth itself, choosing a secluded place and invoking the Lord of all beings, who is arrayed upon a mountain seat. Then, the teacher addresses the goddess, surrounded by the ocean, bidding her to accept the womb and rejoice along with Nandā, the Vāsiṣṭhas, Vasus, and their offspring. He calls upon the victorious descendant of Bhṛgu to bring prosperity to the people, and upon the full descendant of Aṅgiras to fulfill his every desire. He prays to the Auspicious One, descendant of Kaśyapa, requesting a blessed mind—one filled with all seeds, adorned with every gem and medicinal herb. He invokes victory, splendor, and delight to abide in this noble, beautiful, and pleasing abode of Vasiṣṭha, calling upon the goddess, daughter of Prajāpati, to dwell in the great and four-sided place. He invites the fortunate, radiant, and auspicious goddess to reside happily in the house of Kaśyapa, honored and wondrous, decorated with fragrant garlands. He calls upon the goddess, bringer of prosperity and descendant of Bhṛgu, to dwell happily in the domain of the lord of the land, the city, and the household. The teacher then prays for satisfaction for humans and others, and for the increase of cattle. After these invocations, he sprinkles the pit with cow urine, purifying the space. Having completed these rites, he deposits the embryo—the foundation deposit—at night, as tradition dictates. He offers gifts of cow cloth, food, and other items to the teacher and those present, honoring their roles. The embryo is placed, bricks are laid, and the foundation is filled. The platform is then constructed according to the prescribed method, ensuring the building remains modest in size. The best platform rises to half the width of the building; the medium is a quarter less, and the lowest is half the height of the best. Once the platform is complete, worship is performed again. The one who establishes the foundation with his own feet, free from sin, will rejoice in heaven. Whoever, with focused intent, thinks, "I will build a temple for the gods," finds all sins attached to his body destroyed that very day. Even more so, when he actually builds the temple according to the rules, using eight bricks, the merit is immense. No one can truly describe the abundance of fruits and merit that accrue; the result is inferred from the very extent of the temple. In the village's center and in the east, an eastern-facing door should be arranged. In all directions, the temple within the village should face west. Iyagrīva now explains the general rule for temple construction. The wise should divide a square plot into sixteen parts. In the center, with four divisions, a structure of iron is made, and for the walls, twelve divisions are arranged. The lower wall's height is set at one-fourth the length, and the platform is built twice the height of the lower wall. The circumambulation path is one-fourth the length of the platform, with equal passageways on both sides. The extension in front matches the width of the threshold, or may be twice as large, depending on what is most fitting and beautiful. In front of the pavilion, two garbha-threads extend its width, and the length exceeds by a foot, adorned with central pillars. Alternatively, a mukha-maṇḍapa may be constructed according to the inner chamber's measurement, or the pavilion may span eighty-one feet, beginning the maṇḍapa at the rear. For the eastern doorway arrangement, offerings are made to the gods at the ends of the feet. Similarly, in the enclosure arrangement, offerings are made to thirty-two deities at the ends. This is the general characteristic of a temple. Now, another temple is described, measured by the image or its own measure. A proper pedestal is made according to the image's measurement. The inner chamber is half the pedestal, and the walls match the chamber's measure. The height is determined by the wall's measurement, and the tower is made twice the length of the shadow cast by the wall. The circumambulation path is a quarter of the tower's measure, and the mukha-maṇḍapa in front is a fourth of the tower's measure. The exit for the chariot halls is one-eighth the inner chamber, and three chariot halls are constructed in proportion to the perimeter. Alternatively, the exit for the chariot halls may be a third of that, and three platforms are always established for the three chariot halls. For the tower, four threads are laid down; above the parrot-nose, a transverse thread is placed. A lion is fashioned at half the height of the tower, and parrot-noses are fixed at the central joints. On the other side, a thread is placed in the same way. Above that, there is an altar with a neck and a mind-like arc. The altar should not have broken shoulders or be deformed; above it, a finial is fashioned according to the altar's measure. The doorway is made twice as wide as the measure, and above it, an auspicious branch of udumbara wood is placed. At the fourth part of the doorway, Caṇḍa and Pracaṇḍa are fashioned, along with two staffs like Viṣvaksena. Above the finial, Śrī is placed on the udumbara. The beautiful form, adorned with lotuses and bathed by jars held by the guardian elephants of the directions, is established at the fourth part of the temple. The enclosure wall is built with a height in that proportion, completing the sacred and harmonious abode for the divine.