In the sacred vision revealed by the scriptures, a wondrous tableau unfolds. Upon a twelve-petaled lotus, radiant guardians are arrayed in all directions—Surya, Aryaman, and the other protectors, each with four arms, stand resplendent. In their hands, they hold hammers, tridents, discs, and lotuses, symbols of their divine authority and power. Among these shining beings are Varuna, also known as Surya, and another called Sahasramsu. Alongside them are Dhata, known as Tapana, Savita, and Gabhastika. Ravi, Parjanya, Tvashta, Mitra, and Vishnuka are present as well, each established in the zodiac signs, from Aries onward, marking the months from Margashirsha to Karttika. Each of these deities is adorned in hues befitting their cosmic roles: black, red, slightly red, yellow, pale, white, tawny, golden-yellow, parrot-green, and bright white. Their colors continue—smoky and blue—each in its proper order. At the tips of their radiant rays dwell mighty shaktis: Ida, Sushumna, Vishvarchi, Indu, and Pramardini. With them are Graharshani, Mahakali, Kapila, and Prabodhini; Nilambara, who dwells in the clouds, and Amrita, the immortal one. From Varuna onward, these powers and their colors are set at the ends of the rays. Among them stands Tejas—fierce and great, two-armed, holding a lotus and a sword. Kundika bears a rosary and a moon; Kuja wields a spear and a rosary; Budha holds a bow and a rosary, while Jiva carries a water pot and a rosary. Shukra is adorned with a rosary of pots, a string of bells, and desires a necklace. Rahu bears a half-moon, and Ketu wields a sword and carries a lamp. Encircling this assembly are the shining serpents: Ananta, Takshaka, Karkka, Padma, Mahabja, Shankhaka, and Kulika. Each is garlanded, their hoods raised, gleaming with brilliance. In the sign of Makara, Varuna holds a noose; Vayu bears a banner. In the sign of Mriga, Kubera wields a mace and sits upon a ram, while Ishana, with matted hair, rides a bull. The guardians of the worlds are two-armed; Vishvakarman holds a rosary of dice; Hanuman, mighty and steadfast, bears a thunderbolt, his strength pressing down upon the earth. Celestial musicians, the Kinnaras, hold vinas, while the Vidyadharas, garlanded, dwell in the sky. Pisachas are weak-limbed, and Vetalas have distorted faces. The guardians of the fields carry spears, and the ghosts are large-bellied and emaciated, moving among them. Then, the Blessed Lord spoke of the eight groups of yoginis, beginning with Indra and ending with Ishana. These powerful mothers are Akshobhya, Rukshakarni, Rakshasi, and Kripanakshaya; Pingakshi, Kshaya, Kshema, Ila, Lilalaya, Lola, Lakta, Balakeshi, Lalasa, and Vimala once more. Among them are Hutasha, Vishalakshi, Hunkara, Vadavamukhi, Mahakrura, Krodhana, Bhayankari, and Mahanana. Others are Sarvajna, Tala, Tara, Rigveda, Hayanana, Sarakhya, Rudrasangrahi, Sambara, and Talajanghika. More still: Raktakshi, Suprasiddha, Vidyujjihva, Karankini, Meghanada, Pracandogra, Kalakarni, and Varaprada. Candra, Candravali, Prapanca, Pralayantika, Shisuvaktra, Pisachi, Pishitasha, and Lolupa join them. Dhamani, Tapani, Raginī, Vikritanana, Vayuvega, Brihatkukshi, Vikrita, and Vishvarupika are also present. Yamajihva, Jayanti, Durjaya, Jayantika, Vidalī, Revati, Putana, and Vijayantika complete the assembly. Some of these yoginis have eight hands, some four, wielding weapons as they desire, and granting all accomplishments. Bhairava stands among them, holding the sun in his hand, his elbows forming a mouth, and his matted hair adorned with the moon. The yoginis carry swords, goads, axes, and weapons that dispel all fear; some are armed with bows, tridents, clubs, nooses, and half-raised shields. Clad in elephant skin, adorned with serpent ornaments, they consume ghosts and are honored among mothers, sometimes bearing five faces. From Aviloma to Agni, they are divided into eight long forms, each worshipped with their six limbs, accompanied by their respective classes. Mounted upon a temple firewood beam, adorned with golden essence, joined with sound, circle, and drop, these mothers and the Lord illumine the assembly. At their head stands Virabhadra, riding a bull, four-faced; beside him, Gauri, two-armed and three-eyed, holding a trident and a mirror. She also bears a water pot and a pitcher, granting boons with her four arms. Lalita stands on a lotus, with Skanda’s attendants holding a mirror-rod. Chandika, ten-handed, bears sword, trident, and a spear for slaying enemies. On her left are a serpent-noose, hide, goad, and axe. Before her stand a bow, a lion, and a buffalo—the latter struck with a trident. The Lord then spoke of the sacred linga, explaining its forms and virtues. He described the linga made of salt and the one made of ghee, which increases intelligence. For prosperity, a linga of cloth is known as temporary; among lingas made of cooked or uncooked clay, the cooked is best. Next in merit is the wooden linga, and among woods, the stone one is best; better still is the pearl linga, then the iron and gold ones. The silver linga is praised, while copper and bell-metal grant both enjoyment and liberation. Painted lingas and those of mercury are also excellent for these purposes. Lingas made of amalgamated metals and gems are to be increased, but those made by measure or perfected are not desired—rather, the self-manifested linga is to be established. As one wishes, the arrangement of pedestal and shrine is made to the left. One should worship the linga reflected in a mirror, situated within the sun’s disc. Hari is to be worshipped everywhere, and full worship should be performed for the linga. The stone and wooden lingas are measured by the hand, while the movable linga is measured by a finger and placed in the doorway or inner chamber. The household linga ranges from one finger up to fifteen fingers in size. From the doorway, the measurement is threefold; from the inner chamber, ninefold. With the ninefold inner measurement, one should worship the linga in the abode, thus honoring the divine presence in all its forms.