All around, encircling the sacred heart of the universe, there exist seven groups of seven divine hosts, each arrayed in their proper place on the outermost periphery. These hosts include the revered sages, shining gods, melodious gandharvas, mighty serpents, and radiant bands of apsaras. Alongside them are the village chiefs, the yakṣas, the formidable demons, noble horses, the seven groups formed of sacred meters, and the diminutive yet powerful Vālakhilyas—all are to be worshipped with devotion. Having paid homage to the Sun within the third enclosure, the worshipper then proceeds to honor Brahmā, together with three concentric enclosures. In the eastern direction, Hiraṇyagarbha is to be worshipped; in the south, Virāj; in the west, Kāla; and in the north, Puruṣa. Hiraṇyagarbha, the golden germ, is the foremost—Brahmā himself, lotus-like in form. Kāla, the personification of time, appears dark as collyrium, while Puruṣa shines with the clarity of crystal. Each of these four is endowed with the three qualities—rajas, tamas, and sattva—and they are established in sequence within the first enclosure. Within the second enclosure, worship is offered in order, moving from the east around: Sanatkumara, Sanaka, Sananda, and Sanatana—the four eternal sages. In the third enclosure, one honors the eight great progenitors, and before them, on the eastern side, three others, moving from east to west: Daksha, Ruci, Bhrigu, Marici, Angiras, Pulastya, Pulaha, Kratu, Atri, and Kashyapa, along with Vasishtha—these illustrious beings are renowned as the lords of creatures. Their consorts, too, are to be worshipped in due order: Prasuti, Akuti, Khyati, Sambhuti, Dhriti, Smriti, Kshama, Sannati, Anasuya, Devamata, and Arundhati—all devoted wives, ever engaged in the worship of Shiva, radiant and pleasing. In the first enclosure, the four Vedas are worshipped; in the second, the ancient histories and Puranas. The third enclosure is reserved for the treatises on dharma, preceded by the Vedic sciences; all branches of knowledge are honored everywhere. At the front, beginning from the east, the Vedas and related scriptures—whether divided in eight or four—are worshipped according to one's preference, everywhere in the enclosure. Having thus worshipped Brahmā with his three enclosures, the devotee turns to Rudra, worshipping him with his own enclosure in the south and then in the west. The sixfold aspects of Brahma form the first enclosure for Rudra; in the second, the lords of knowledge are honored. In the third enclosure, a distinction is made: four forms of Rudra are worshipped, beginning from the east—Shiva, complete with the three gunas, in the east; Brahma, of the rajas quality, as Bhava in the south; Agni, of the tamas quality, as Hara the destroyer in the west; and in the gentle north, Vishnu, of the sattva quality, as Mrida, the bringer of happiness. Having worshipped the twenty-six forms of Shiva in the west, the devotee then worships Vaikuntha in the north. Vasudeva is placed at the front and worshipped in the first enclosure; Aniruddha in the south; Pradyumna in the west; and, in the gentle north, Sankarshana—these two can be interchanged if so desired. This is the first enclosure, followed by the auspicious second. Here, the forms of Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, any other, Krishna, Bhava, and even the horse-faced form are worshipped. In the third enclosure, Narayana is worshipped in the east, the Yama weapon is honored in the south, the Panchajanya conch in the west, and the Sharnga bow in the north. Thus, with three enclosures, Hari—known as Vishva, the supreme—is directly worshipped. Mahavishnu, the eternal Vishnu, is always to be worshipped, manifesting his cosmic form. Having thus worshipped the fourfold forms of Vishnu according to the order of the four Vyuhas, the devotee then honors their four powers in succession: Prabha in the east, Sarasvati in the southwest, Ganambika in the northwest, Lakshmi in the north, and Raudri in the west. After worshipping these forms and their respective powers without interruption, the Lords of the world are honored in the same enclosure: Indra, Agni, Yama, Nirriti, Varuna, Vayu, Soma, Kubera, and finally Ishana, each in their proper order. Having completed the worship of the fourth enclosure according to the prescribed method, the devotee then worships the weapons of Mahesha outside, in the west. The trident of Ishana is honored in the east, the thunderbolt in the direction of Indra, the axe in the direction of Agni, and the arrow in the south. In the southwest, the sword is worshipped; in Varuna's region, the noose; in Vayu's region, the goad; and in the north, the Pinaka bow. Facing west, the fierce Kshetrapala is worshipped, and after completing the worship of the fifth enclosure, the devotee makes offerings outside. Beyond all the enclosure deities, or within the fifth enclosure, Mahoksha is worshipped in the front, together with the Mothers. Then, all divine lineages are honored everywhere: those who dwell in the sky, sages, siddhas, demons, yakshas, and rakshasas. The serpent kings beginning with Ananta, along with all their serpent clans, are worshipped, as are Dakinis, ghosts, vetalas, pretas, and the leaders of the Bhairavas. The worship extends to others who dwell in the netherworld, born from various lineages: rivers, oceans, mountains, forests, and lakes. Animals, birds, trees, insects, and all other small creatures are honored, as are humans of every form and beasts of minor lineages. The worlds within the cosmic egg are revered, and then, beyond, the countless Brahmanda universes outside—innumerable eggs and worlds, together with all their rulers—are included in this all-embracing worship.