Thus, the sacred rite begins in the western direction, where the devotee offers worship to the twenty-six forms of Shiva. Once this is completed with reverence, attention turns to the northern side, where Vaikuntha is honored. In the first enclosure, Vasudeva is placed at the forefront and worshipped with devotion. Aniruddha is then worshipped in the southern direction, followed by Pradyumna in the west. In the gentle north, Sankarshana is adored; these two—Pradyumna and Sankarshana—may be interchanged as tradition allows. This constitutes the first enclosure, and the worship thus moves to the auspicious second enclosure. Here, the devotee offers worship to the various incarnations: Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, and others, including Krishna, Bhava, and the horse-faced form. Advancing into the third enclosure, the eastern direction is graced with reverence for the Narayana aspect. In the south, sacrifices are made to the Yama weapon, wherever unobstructed. In the west, the Panchajanya conch is worshipped, and in the north, the Sharnga bow. Through these three enclosures, Hari—the supreme Vishva—is worshipped directly. The worshipper then turns to Mahavishnu, the eternal form of Vishnu, and honors him in his manifest aspect. Following the order of the four Vyuhas, the fourfold forms of Vishnu are venerated, and their respective powers are then worshipped in succession: Prabha in the east, Sarasvati in the southwest, Ganambika in the northwest, Lakshmi in the north, and Raudri in the west. In this manner, the forms beginning with Bhanu and their associated powers are worshipped without interruption. Next, the Lords of the world are honored within the same enclosure: Indra, Agni, Yama, Nirriti, Varuna, Vayu, Soma, Kubera, and Ishana, each in their proper order. Having thus completed the worship of the fourth enclosure as prescribed, the devotee moves outward to the weapons of Mahesha in the western direction. The trident of Ishana is worshipped in the east, the thunderbolt in the region of Indra, the axe in the direction of Agni, and the arrow in the south. In the southwest, the sword is honored; in the region of Varuna, the noose; in the region of Vayu, the goad; and in the north, the Pinaka bow. Facing west, the fierce Kshetrapala is worshipped. With this, the fifth enclosure is completed, and the worship extends even further outward. Beyond all the enclosure deities, or again within the fifth enclosure, Mahoksha is worshipped at the forefront, together with the Mothers. All divine lineages are then honored everywhere: those who dwell in the sky, sages, siddhas, demons, yakshas, and rakshasas. The serpent kings beginning with Ananta, along with their respective clans, are worshipped, as are Dakinis, ghosts, vetalas, pretas, and the leaders of Bhairavas. Others who dwell in the netherworld, born of various lineages, are also included, as are rivers, oceans, mountains, forests, and lakes. The worship continues for animals, birds, trees, insects, and other small creatures, for humans of many forms, and for beasts of lesser lineages. The devotee contemplates the worlds within the cosmic egg, then the countless Brahmanda universes beyond, and the innumerable eggs and worlds with their rulers. The Rudras who uphold the Brahmanda are established in the ten directions; whatever is Gauda, Maimeya, or Shakta, and all that lies beyond, is also worshipped. All that exists as the meaning of speech, whether conscious or unconscious, is included in the worship, all being honored at the side of Shiva. With hands joined in reverence, all beings, smiling and affectionate, gaze lovingly upon the Lord and the Goddess. Thus, when the worship of all the coverings is performed for the sake of calming distraction, the devotee returns to the Lord of gods and recites the imperishable syllable. Then, a great offering—pure, beautiful, and nectar-like, well-prepared and adorned with fine ingredients—is presented to Shiva and his consort. The chief offering is made with thirty-two measures, or less if means are limited; but always, it is offered with faith and devotion. Afterwards, water for rinsing is offered, betel with condiments is presented, and the waving of lights and other rites are performed, completing the remaining acts of worship. Only the best substances suitable for enjoyment are prepared; a devotee with means should neither be miserly nor deceitful. It is said among the virtuous that for one who is deceitful, neglectful, or performs the rites with duplicity, the desired results do not manifest. Therefore, abandoning all forms of neglect and engaging fully, one should perform the rites if one wishes to attain their fruits. With the worship completed, bowing with devotion to the Lord and the Goddess, and steadying the mind, the devotee then recites the hymn. At the end of the hymn, the five-syllabled mantra is recited a thousand and eight times with eagerness. Having worshipped the mantra and the teacher, the devotee then, in due order, honors the assembly members as appropriate and according to faith. After respectfully bidding farewell to the Lord of gods and all the coverings, the maṇḍala and ritual implements are given to the teacher. Alternatively, they may be given in proper order to those devoted to Shiva, or dedicated to Shiva alone in his sacred place. Or, the Lord may be worshipped in the fire of Shiva with seven offerings, properly honoring all the deities of the coverings as prescribed. This is the worship of the Lord of Yoga, renowned throughout the three worlds; there is no greater sacrifice than this on earth. Through this rite, there is nothing that cannot be accomplished—whether one's aim is worldly or otherworldly, all may be attained. The results are not limited by saying, "This is its fruit, that is not"; for all that is of the nature of supreme good, this is the best means. What is worshipped here cannot be fully described by words; like a wish-fulfilling gem, this worship yields results accordingly.