With utmost care and reverence, the devotee prepares the sacred mandala for worship. The process begins by dividing the outer corners, cleansing three spaces within each of the seven boundaries. Through this, the mandala becomes ninefold, and in these nine arrangements, Hari—the Supreme Lord—is to be worshipped. Once prepared in this way, the mandala is described as having one thousand and twenty-four compartments, with sixteen special compartments at its very center. The devotee draws the auspicious enclosure and then purifies the side rows. With sixteen compartments marked, eight auspicious enclosures are placed in the cardinal and intermediate directions. Continuing this sacred work, the devotee cleanses the rows in the same manner, draws sixteen auspicious enclosures, and then purifies the surrounding rows, arranging everything accordingly. At the directional doors, twelve compartments are created, arranged three by three; after erasing six, four remain in the center and at the sides. Of these, four are inside and two outside, all cleansed for beauty. For establishing secondary doors, three are placed inside and five outside. This process of cleansing for beauty is repeated, and at the outer corners, three compartments within each of the seven boundaries are again purified. In the thirty-fivefold arrangement, the Supreme Brahman is to be worshipped at the center. In the eastern lotus, Vāsudeva and others are worshipped in due order. The worship continues: Varāha is honored in the eastern lotus, and then, moving in sequence, the arrangements are worshipped up to the twenty-sixth. As previously described, the entire arrangement is worshipped in a single lotus, step by step; thus do the wise consider the sacrifice complete. The seven divisions, each with their own forms, are regarded as imperishable. The field, measuring forty hands, is to be divided accordingly. Each division is split sevenfold, and one is divided twice again, resulting in sixty-four, seven hundred, and one thousand compartments. The auspicious enclosure and the central compartments—sixteen in number—are established. At the sides, a row is drawn, eight auspicious enclosures are added, and a small row is marked as well. Sixteen rows and an additional row are laid out, followed by twenty-four lotus designs, thirty-two row-lotuses, and others arising from the rows and small rows. Then, forty rows are created, with three remaining rows. The doors and their beauty are enhanced in the directions, while the central ones are erased for clarity. For establishing two, four, or six doors, erasures are made in the four directions; for secondary doors, five, three, or one are arranged outside, adding to the beauty. At the doors, inside at the sides, four are placed in the middle; two by two are erased, creating six embellishments. In one direction, the numbers are four, as enumerated. In each direction, there should be three gateways. At each corner, five by five are arranged in sequence, forming rows. In this way, the enclosures are constructed, and thus the auspicious circle for the human sacrifice is established. Nārada then instructs: In the central lotus, Brahma is to be worshipped, along with his limbs. In the eastern petal, the lotus-naveled one is honored; in the southeastern, Prakriti; and in the southern, Purusha. To the right of Purusha, Agni is worshipped. In the southwest, Varuna and Vayu are honored. In the western petal, Aditya is worshipped; in the northwest, the Rig and Yajur Vedas; and in the northern petal, the Ishana aspect. Within the second circle of petals, Indra and the other deities—sixteen in all—are worshipped, as well as Sama, Atharva, Akasha, Vayu, Tejas, and then Jala. The devotee also honors Earth, Mind, Ear, Skin, Eye, Tongue, and Nose, and finally, Bhur, Bhuvah, and Svah. The higher realms—Mahar, Janas, Tapas, Satya—are worshipped, along with the great sacrifices: Agnishtoma, Atiratra, Uktha, Shodashi, and Vajapeya. After duly worshipping Atiratra, Aptoryama is also honored, followed by Mind, Intellect, Ego, Sound, Touch, and Form. Taste and Smell are worshipped in the twenty-four petals in order, along with Life, the Lord of Mind, the five senses, Prakriti, and the principle of Sound. The forms beginning with Vasudeva—ten in total—are also honored. Again, Mind, Ear, Skin, Eye, and Tongue are worshipped. The devotee then worships Nose, Speech, Hands, and Feet—thirty-two in all—placed in the lotus petals. In the fourth enclosure, those with their limbs and retinues are venerated. The anus and generative organ, as well as the twelve lords of the months, are worshipped in the outer enclosure. There, the six groups beginning with Purushottama are honored. In the wheel-lotus, the lords of the months are worshipped in order, followed by eight Prakritis, then groups of six, five, and four. The lines of the diagram are then drawn: the pericarp is colored yellow, and all petals are white and equal in size. The petals are each the size of a thumb measured by two hands, and half as much by one hand, all white. The lotus is joined with white at the joints and adorned with black or dark blue as desired. The filaments are colored red and yellow, and the corners are filled with red. The yogapitha is decorated as desired with all colors. The structure is adorned with creepers, canopies, leaves, and similar embellishments. At the entrance to the seat, white is used for beauty, red for splendor, and yellow for brightness. Blue is added to enhance the decorations, and the corners are made white. The filling for the Bhadraka is prescribed thus, and similarly for the others. The araka seeds are dark with red lines, blackish from the red. On the outside, they bear white, black, and red lines, with yellow lines on the exterior. Powder from rice and similar grains is white; from safflower and the like, red; from turmeric, yellow; and from burnt grains, black. From śamī leaves and similar sources, the seeds are dark, and their marks are also dark. Four hundred thousand is the prescribed measure for mantras and the accomplishment of vidyās. For buddhividyās, ten thousand is the measure, and a thousand for hymns. Previously, with one hundred thousand, both the mantra and the self are purified. Thus, with devotion and precision, the sacred mandala is constructed, adorned, and dedicated, each step preparing the way for the worship of the Supreme and the fulfillment of the sacred rite.