Let us now recount the sacred process of constructing and consecrating the altar as described in the Agni Purana, with careful attention to every detail and measure prescribed by the verses. The altar begins with precise measurements: if two hands are used, the measure is one hand, and as you proceed, the dimensions are increased by the size of the doorway. The altar itself is to be square, adorned with a wheel and a lotus design at its heart. The lotus is fashioned so that half of it is made with nine units, while the navel is crafted with three. Eight doorways are to be made, and the rim of the altar should be four finger-breadths in width. Next, the field is divided into three sections, and lines are marked within two of these. These lines are drawn by striking them, ensuring the accomplishment of the inner sound—a ritual act signifying the altar’s sanctity. The shapes to be drawn upon the altar may resemble blue lotus petals, the citron fruit, or elongated lotus leaves, according to one’s desire. Once the outer rim is revolved, placed between the lower joints, the root of the petal is revolved and set in the middle of the joint. Standing at the center of the petal, the central stick is revolved evenly, so that all other petals, equal and citron-shaped, are properly accomplished. The field is then divided into seven, and made evenly with fourteen divisions. When divided further into two, there are one hundred divisions, and ninety-six more are added. With these four, auspicious marks are drawn in the center of the compartments, then distributed around for the streets, and similarly marked in the directions. For the streets, the lotuses are smoothed all around, and in the middle compartments, two are erased in each direction to form the neck. Outside, four are erased, then three and three; at the side of the neck, outside, a single adornment is prescribed. At the outer corners, three spaces within each of the seven boundaries are cleansed. The mandala thus becomes ninefold, and Hari is to be worshipped in these nine arrangements. When all is prepared, the mandala is described as having one thousand and twenty-four compartments, with sixteen compartments in the center. The auspicious enclosure is drawn, and the row at the side is cleansed. With sixteen compartments, eight auspicious enclosures are marked in the directions. After cleansing the row, sixteen auspicious enclosures are drawn, and the row all around is cleansed and arranged accordingly. At the doors in the directions, twelve compartments are made, three by three in order. After erasing six, four remain in the center and on the sides. Four are inside, two outside, cleansed for beauty; for the establishment of secondary doors, three inside and five outside. This cleansing for beauty is repeated, and at the outer corners, three compartments within each of the seven boundaries are cleansed. In the thirty-fivefold arrangement, the supreme Brahman is worshipped in the center. In the lotus from the east, Vāsudeva and others are worshipped in order. Varāha is worshipped in the eastern lotus, and then the arrangements are worshipped up to the twenty-sixth. As stated, the entire arrangement should be worshipped in a single lotus in order; thus, the wise consider the sacrifice. Seven forms are considered imperishable, and the field with forty hands is divided in order. Each is divided sevenfold, and one is divided twice again, resulting in sixty-four, seven hundred, and one thousand compartments. The auspicious enclosure and compartments in the center have sixteen compartments; at the sides, a row and eight auspicious enclosures, and also a small row. Sixteen rows and a row yield twenty-four lotuses; thirty-two row-lotuses, and also those arising from the row and small row. Then forty rows, with three remaining rows; the doors and their beauty are enhanced in the directions and erased in the center. For the establishment of two, four, and six doors, erasures are made in the four directions; five, three, and one outside, for the establishment of beautiful secondary doors. At the doors, inside at the sides, four in the middle; two by two are erased, thus six become the embellishments. In one direction, the numbers are four, according to enumeration. In each direction, there should be three gateways; at each corner, five by five are arranged in sequence, forming rows. Thus, the enclosures are made, and the auspicious circle for the human sacrifice is established. Nārada then explains the worship within the central lotus. Brahma is to be worshipped with all his limbs in the central lotus. In the eastern petal, the lotus-naveled one is worshipped; in the southeastern petal, Prakriti; in the southern petal, Purusha. To the right of Purusha, Agni is worshipped; in the southwest, Varuna and Vayu; in the western petal, Aditya; in the northwest, the Rig and Yajur Vedas; and in the northern petal, the Ishana aspect. In the second circle of petals, Indra and fifteen other deities are worshipped, making sixteen in all. Also, Sama, Atharva, Akasha, Vayu, Tejas, and then Jala are worshipped. Earth, Mind, Ear, Skin, Eye, Tongue, Nose, and the sixteenth, Bhur, Bhuvah, and Svah, are worshipped as well. Further, Mahar, Janas, Tapas, Satya, and the Agnishtoma sacrifice are worshipped; as are the Atiratra, Uktha, Shodashi, and Vajapeya sacrifices. After duly worshipping Atiratra, Aptoryama is worshipped, along with Mind, Intellect, Ego, Sound, Touch, and Form. Taste and Smell are worshipped in the twenty-four petals in order; Life, Lord of Mind, the five senses, Prakriti, and the principle of Sound also receive worship. The forms beginning with Vasudeva, ten in total, are worshipped, as are Mind, Ear, Skin, Eye, and Tongue. Nose, Speech, Hands, and Feet—these thirty-two are worshipped in the lotus petals. In the fourth enclosure, worship is offered to those with their limbs and retinues. The anus and generative organ are worshipped, as are the twelve lords of the months. In the outer enclosure, the six groups beginning with Purushottama are worshipped. Thus, with devotion and precision, the altar is constructed, the mandala arranged, and the deities and cosmic principles are worshipped in their proper places, fulfilling the sacred ritual as prescribed by the ancient wisdom.