O noble one, listen as the sacred rites for worshipping the divine powers are revealed, their methods drawn from the ancient Garuḍa Mahāpurāṇa. First, the worship of Surya, the radiant Sun, is set forth. With reverence, the devotee invokes the mantras: “Om soṃ, obeisance to Soma; Om bṛṃ, obeisance to Brihaspati; Om aṃ, obeisance to Angaraka; Om raṃ, obeisance to Rahu.” Then, with the root mantra, offerings of pure water for washing the feet and other items are presented to Surya. This mantra is to be recited eight thousand times with unwavering devotion, after which the offering is made to the Sun: “Om tejaścaṇḍāya huṃ phaṭ svadhā svāhā pauṣaṭ.” The oblation, prepared with sesame and rice and anointed with red sandalwood, is placed in a vessel and respectfully set upon the devotee’s head, who then kneels to the earth in humility. Before continuing, the devotee worships the revered teachers and then all the gods, beginning with: “Om aṃ, obeisance to the teachers.” In this way, the worship of Surya is completed. Such devotion leads one to the world of Vishnu, the supreme abode. Thus ends the chapter on the method of worshipping Surya. The seeker then inquires about the worship of Maheshvari, and the instructions for her adoration are given. The ritual begins with the establishment of the sacred mandala through nyasa, and then Maheshvara is worshipped. The invocations are made: “Om hāṃ, O deity of Shiva’s seat, come.” The devotee honors Ganapati, Nandi, Ganga, and Mahakala with “Om hāṃ,” offering them bath, fragrance, and other marks of respect at the threshold of the shrine. The teachers, Ananta, Knowledge, Sovereignty, Ignorance, Non-sovereignty, Adhaschanda, Karnika, Jyeshtha, Kali, Balapramathini, Manonmani, the very form of Shiva, and Shiva himself are each worshipped with their respective mantras, along with the head, the armor, and the weapon. Further, the devotee offers salutations for accomplishment, lightning, awakening, and Svadhā, remembering the eight aspects of Truth, established since the beginning. The aspects of Vāmadeva—protection, the maiden, the mother, growth, the three, and Mohinī—are honored, thirteen in all. The aspects of Tatpuruṣa—establishment and peace—are worshipped, as is thirst. Then, the aspects of Īśāna—Aṅgadā, Marīcī, and others, five in number—are revered. The attendants of Shiva, Agni the lord of brilliance, Nirṛti the lord of spirits, Vāyu lord of breath, Īśāna lord of all knowledge, and Brahmā lord of all worlds are invoked. The devotee performs the invocation, installation, and presence of the deities, places the principles, shows the sacred gestures, and offers salutations. The rites continue with anointing, bathing, and applying fragrant unguents, lighting the lamp, offering food, and anointing the hands. Dance, the use of the umbrella and other implements, and the showing of further gestures are performed. With the root-mantra, recitation, worship, and offering are completed. Thus concludes the chapter detailing the procedure for worship of Maheshvara. Next, the text describes mantras for enchantment and similar powers. The Gandharva Viśvāvasu, lord of maidens, is invoked: “Om, Viśvāvasu by name, the Gandharva, lord of maidens—I obtain your maiden, having produced her; to that Viśvāvasu, svāhā.” Then, the fierce goddess Ṛkṣakarṇī is addressed, she who is four-armed, with hair upright, three-eyed, Kālarātri, devourer of flesh and blood. For the one whose time has come, the mantra is uttered to strike, burn, and consume: “Om, obeisance to the blessed one, Ṛkṣakarṇī… hūṃ phaṭ, strike, strike, burn, burn, cook the flesh and blood; to Ṛkṣapatnī, svāhā.” No observance of lunar day, constellation, or fast is prescribed for this rite. When angered, the practitioner smears the hands with blood and grasps with them, invoking: “Om, obeisance to all machines—just as you bind, enchant, and destroy all enemies, protect, protect me from all dangers and calamities, svāhā.” Thus ends the chapter on the explanation of mantras for enchantment and similar powers. Finally, the sacred text explains the rite of placing the sacred thread, which removes inauspiciousness and brings auspiciousness to Shiva. Should the year-long worship be hindered, Ganesha alone removes the obstacle; otherwise, he does not. The sacred thread is to be made of gold, silver, copper, and cotton, used in succession. It is prepared threefold, then purified with the Aghora mantra. Upon tying, it becomes of the Tatpurusha form. The mantra invokes the moon, fire, Brahma, serpent, and the peacock-bannered one. Thus, the wise are instructed in the sacred procedures, each step leading the devotee closer to auspiciousness and the favor of the divine.