Let me tell you how the sacred offering of lamps to Hanuman, the mighty son of the Wind-god, is to be performed, as described in the revered scripture. First, fragrant oils are chosen according to one’s own preference, for there is no fixed measure prescribed for them. On a Monday, the devotee takes grain, soaks it in water, and holds it with reverence. This grain is then ground into flour, placed in a clean vessel, and shaped with pure river water to prepare for the ritual. When the lamp is lit and burning brightly in its vessel, the devotee recites the protective armor of the Wind-god, invoking his presence. The mantras used for the garland are composed of syllables carrying the names of the deities one wishes to honor. If desired, a third part of the ritual’s merit may be dedicated to the teacher, ensuring complete prosperity. The Rudras are considered to be the groups of these sacred syllables, and there is no restriction regarding the vessel used for the lamp. When offering the lamp to Hanuman, a red thread is prescribed as an auspicious adornment. The oil to be offered should be equal in weight to the code-syllable, which is regarded as virtuous by the Śivas when performing the teacher’s work. For daily worship, five pala of oil is recommended, or another amount as desired in the devotee’s mind. The lamp offering may be performed in a temple of Śiva, or at any place set for daily or occasional rites. Yet, there is a particular distinction in this practice that is especially pleasing to the Wind-god. It is also prescribed to perform this offering at a crossroads and to offer lamps in six different places. Offering lamps to Hanuman is said to bring manifold enjoyments and prosperity. In Hanuman’s presence, this act is especially remembered in times of great fear, such as from poison or disease. Likewise, at a crossroads, when faced with illness, loss, or the evil eye, the lamp offering is prescribed. At the roots of aśvattha or vaṭa trees, it is performed for the accomplishment of all undertakings. This sacred act is also invoked in situations such as gambling, to arrest the gaze of adversaries, in enmity, or in acts of destruction. It is beneficial in cases of poison, disease, fever, possession by spirits, and for release from witchcraft. Among all cruel beings, it grants constant release from bondage. When entering or leaving, especially at the king’s gate, the offering is prescribed, and there should be no hesitation in presenting a lamp to Hanuman. The smallest measure for the offering is considered to be five, seven, or nine, as appropriate. When making the offering to the son of the Wind, it is prescribed to create an image. The heroic figure of Hanuman should be fashioned facing south, depicted with the stride of a lion. One may also draw Hanuman’s auspicious form on a wall, cloth, or seat. A perpetual lamp should be established, accompanied by the recitation of the twelve-syllable mantra. At the beginning of sixty, and again at the second instance, one must declare the offering of the lamp. At the start of the altar, and for the perpetual lamp, the devotee should recite the mantra with the syllables of the sun, focusing the mind with unwavering attention. The ground, purified and smeared with cow dung, becomes the sacred space. There, an auspicious lotus is drawn, and the lamp is placed upon it. Within a six-sided figure, a hexagonal diagram is drawn, and in its center, a gentle form is depicted, where Hanuman is worshipped. On a leaf of vasu, eight monkeys are worshipped in order: first Nila, then Jambavan, and likewise Prahasta. The son of Anjana is honored next, followed by the form of Rudra, the messenger of Rama, and the one who wards off the Brahmastra. With kusha grass water, the devotee recites the lamp mantra. After reciting the mantra at the altar, the water is poured onto the ground as an offering. And, with this excellent lamp, facing north, the ritual is completed, invoking the blessings and protection of Hanuman.