Behold the wondrous vision of the Supreme Lord as described in the sacred tradition. His northern face is fierce and formidable, with protruding fangs and quivering lips, glowing like coral, framed by dark, flowing locks. His western face, playful and adorned with a crescent moon upon his crown, is full and radiant like the moon itself, and three brilliant eyes shine upon it. Another face, graced by the crescent moon upon his lips, beams with a gentle, captivating smile; this fifth face glows like pure crystal, resplendent with the luminous beauty of the lunar lineage. His demeanor is exceedingly gentle, and his three blossoming eyes radiate a soothing light. In his right hands, he wields a trident, an axe, a thunderbolt, and a sword, each blazing with fire. On his left, he is adorned with a serpent, holds an arrow, a bell, a noose, and a goad, all resplendent. His form is bound from the knees by the power of restraint and is established by the measure of honor. Up to his neck, he is enveloped by the mantle of knowledge; his forehead shines with the adornment of peace, and above that, the supreme energy that transcends even peace itself. This Lord pervades the five paths, manifesting as the embodiment of the five energies. He is the ancient Puruṣa, the Lord crowned as Īśāna. Within him, his heart is called Aghora, his secret left side is Maheśvara, his foot is Sadya, and his entire form is composed of thirty-eight divine energies. Īśāna is made up of the mothers, the five Brahmas, and the sacred syllable Oṃ, united with the power of the celestial Swan. He is mounted upon the circle of will, with the power of knowledge on his right and the power of action on his left. Sadāśiva, the very embodiment of knowledge, is composed directly of the three principles. The devotee is instructed to conceive his form from the root, making it complete and in proper order. Having performed worship up to the offering of water, using the root mantra, one should worship Shiva with form, together with the supreme power. There, after invoking the great Lord—who is beyond all distinctions of existence and non-existence—and having prepared five offerings, one should worship the Supreme Lord. Then, using the Brahma mantras and their six limbs, together with the mothers, the sacred syllable, and Shiva himself, all in their proper order and endowed with power, the worship is performed. Alternatively, with the peaceful mantra or other Vedic mantras in their fullness, one may worship the Supreme God, or worship Shiva alone. Having completed the offerings of water, mouth-rinse, and scents, without the act of dismissal, one should begin the worship of the five enclosures, proceeding in due order. Within the first enclosure, on the right and left sides of Shiva, the deities Heramba and Ṣaṇmukha are to be worshipped with scents and other offerings. All around, the Brahmas beginning with Īśāna, together with their powers, up to Sadya, are honored in this first enclosure. The six limbs, starting from the heart, are worshipped in sequence, and the vehicles of Shiva and Śivā, beginning with fire, are also honored. The eight Rudras, beginning with Vāma, are worshipped with their corresponding powers, either in this order or, if not, then all around, starting from the east. Thus, the first enclosure is described. Now, with affection, the second enclosure is revealed. In the eastern petal, Ananta and his energy are worshipped, with his power placed to his left. In the subtle southern petal, Ananta is again worshipped with his energy. In the western petal, the supreme Shiva and his energy are honored, and in the northern petal, the One-eyed Lord is worshipped. The northwest petal is the seat of Eka-Rudra and his energy; the southeast petal is for the Trimurti and his energy. In the southwest petal, Shrikantha and his energy to the left are worshipped; likewise, Shikhandisha is honored in the northwest petal. In this second enclosure, all the sovereigns of the directions are to be worshipped. Moving to the third enclosure, the eight forms of Shiva, each with their energies, are honored in the eight directions, proceeding from the east. These are Bhava, Sharva, Ishana, Rudra, Pashupati, Ugra, Bhima, and Mahadeva. Next, Mahadeva and the others, together with their energies, are worshipped there as the eleven forms: Mahadeva, Shiva, Rudra, Shankara, Nilalohita, Ishana, Vijaya, Bhima, Devadeva, Bhavodbhava, and Kapardisha. The first eight are worshipped in order, beginning with the southeast. Devadeva is in the eastern petal, Ishana in the region of fire, Bhavodbhava between them, and beyond, Kapalisha. Within this enclosure, Vrishendra is worshipped in front, Nandi to the south, and Mahakala to the north. Shastā is honored in the southeastern petal, Matṛ in the southern, Gajāsya in the southwestern, and Shanmukha again in the western petal. In the northwestern petal, Jyeshtha is worshipped, and in the northern, Gauri. In the region of Chandameshvara, between Shastṛ and Nandisha, the great sage Vrishabha is honored. To the north of Mahakala, Pingala is worshipped; in the assembly of Shastṛ and Matṛ, Bhringishvara is honored. Between Matṛ and Vighnesha, Virabhadra is worshipped; between Skanda and Vighnesha, the goddess Sarasvati. Between Jyeshtha and Kumara, Shri, who is revered at Shiva’s feet, is honored; between Jyeshtha and Ganamba, Mahamoti is worshipped. Between Ganamba and Chanda, the goddess Durga is honored, and in this very enclosure, the assembly of Shiva’s attendants is worshipped once more. With focused mind, the devotee should recite and meditate upon Rudra, the first being, along with his various powers and the circle of Shiva’s companions. When the third enclosure has thus been established and worshipped, one should turn to the fourth enclosure outside of it, and perform its worship as well. Thus is revealed the sacred order and majesty of the Lord’s form and worship, as set forth in the revered scripture.