In the sacred ritual, the worshipper begins by honoring the divine in every direction. Starting from the northeast, then east, south, north, west, southeast, northeast again, and southwest, each quarter is acknowledged in turn. The northwest, the northeast once more, and all four cardinal directions are included, culminating in the innermost enclosure—the heart of the ritual, where the collection of mantras resides. Within this enclosure, the worship proceeds from the heart mantra up to the weapon mantra, or as prescribed. Beyond this spiritual center, in the eastern direction, Indra is honored; in the south, Yama receives worship. In the west, Varuṇa is venerated, and in the north, Kubera and Budha are offered salutations. In the northeast, Agni is worshipped in his rightful place; in the southwest, Nirṛti is honored. The northwest is reserved for Vāyu, while the northeast again sees the worship of Viṣṇu. In the southwest, the prescribed Īśvara is adored. Outside the lotus enclosure, Vajra and other divine weapons, up to the lotus’s edge, are also worshipped. The worshipper systematically honors the well-known forms of the guardians of the directions, beholding the god and goddess, and all the deities within each enclosure. With hands joined in reverence, seated comfortably, each deity is addressed by name, with heartfelt salutations. Flowers are offered, and bowing is performed in order, ensuring that even the innermost enclosure or one’s own spiritual enclosure receives due worship. In yoga, meditation, recitation, and fire-offering—whether performed externally or internally—the oblations are of six kinds, pure and made from mung beans. Offerings include rice cooked with milk and curd, sweetened with jaggery and honey, either singly or in combination, mixed with various ingredients. The finest curd churned with pieces of jaggery, sweets such as apūpa, and delicious fruits are given. Water, adorned with red sandalwood and flowers, cooled and soft, flavored with cardamom and a piece of areca nut, is presented. Betel leaves, mixed with khadira and other auspicious substances, fair in color and golden-hued, are properly prepared. Mountain-like white powder, neither harsh nor impure, is provided, along with camphor, long pepper, fresh and auspicious nutmeg, and similar items. The unguent is sandalwood, made from root, wood, or dust. Musk, saffron, and deer musk juice, all fragrant, pure, and auspicious, accompany the offering of flowers. Flowers that are odorless, foul-smelling, spoiled, stale, or fallen by themselves are never offered in the worship of Śiva. Garments are soft, and some are crafted from refined gold; ornaments resemble circles of lightning. All these are thoroughly perfumed with camphor, resin, agaru, and sandalwood, and scented everywhere with heaps of flowers. Incense made from sandalwood, agaru, camphor, wood, guggulu powder, clarified butter, and honey is highly praised. Lamps, always lit with fragrant ghee from tawny cows and mixed with camphor, are considered excellent. The five products of the cow—sweet milk, curd, and ghee—all from tawny cows—are especially dear to Śambhu for bathing and drinking. Auspicious seats made of ivory, adorned with gold and jewels, and beautiful, variegated coverings are provided. Beds with soft cushions, made of fine cotton, of various heights, delightful and comfortable, are arranged. Water drawn from rivers flowing to the ocean, or from lakes, cooled and filtered through cloth, is best for bathing and drinking. A charming umbrella, radiant like the moon, adorned with strings of pearls, set with nine kinds of gems, divine and golden-handled, is presented. White, fine fly-whisks, decorated with gold, shaped like royal swans, and beautified with jeweled handles, are offered. A mirror, very clear, anointed with divine fragrance, covered with jewels and adorned with garlands, is placed before the deity. A conch with a deep sound, resembling a swan, jasmine, or the moon, set with jewels and gold, is included in the worship. Beautiful kettledrums, producing various sounds, made of gold and decorated with pearls, are played. Drums, mridangas, small cymbals, and paṭahas, with sounds like the ocean, are carefully arranged. Beautiful vessels and plates are also provided. The abode of Maheśa, Śiva, the Supreme Self, is constructed like a royal palace, following the principles of architecture. It has high enclosing walls, a gateway resembling a mountain, covered with jewels, and doors with golden panels. The palace is made of refined Jambū gold, surrounded by hundreds of jeweled pillars, adorned with pearl garlands, coral gateways, and arches. Divine crowns made of gold, adorned with the marks of pitchers, are present. Royal mansions worthy of kings, beautified by royal avenues and lofty, towering palaces, rise everywhere. Excellent seats and stations are established in all directions and intermediate quarters, as if with inner enclosures most splendidly decorated. The palace is accompanied by thousands of the finest women skilled in dance and song, and many men adept with flute and lute. It is guarded by heroic protectors, accompanied by elephants, horses, and chariots, with many flower gardens and numerous lakes. The palace shines in all directions with long reservoirs, and is filled with those who know the Vedas, Vedānta, and the essence of the scriptures, devoted to the teachings of Śiva.