Once, the devotee approached the Lord who bears the conch and discus, and with reverence asked, “O Lord, please tell me also about the worship of Maheshvari.” In response, the divine teacher, addressing the bull-bannered one, said, “Listen as I describe the worship of Maheshvari in detail.” He began by instructing that, after performing the sacred nyasa within the ritual mandala, one should proceed to worship Maheshvara. The invocation is made: “Om hāṃ, O deity of Shiva’s seat, come.” At the thresholds, one is to worship Ganapati, Nandi, Ganga, and Mahakala, each with the mantra “Om hāṃ,” offering them bath, fragrant substances, and other customary honors. The Lord continued, “O Hara, homage must also be paid to the teachers, to Ananta, to Knowledge, to Sovereignty and Non-sovereignty, to Ignorance, to Adhaschanda, to Karnika, to Jyeshtha, to Kali, to Balapramathini, to Manonmani, to the form of Shiva, and to Shiva himself, each with their respective mantras. Obeisance is also to be offered to the head, the armor, and the weapon, invoking their protection and presence.” He explained further: “One should honor accomplishment, lightning, awakening, and Svadhā, for these embody the eight aspects of Truth that have been revered since the beginning. Next, offer worship to Vāmadeva, to protection, to the maiden, the mother, to growth, and to Mohinī, recognizing that there are thirteen aspects of Vāmadeva, O bearer of the bull.” Continuing, the Lord instructed, “Pay homage to Tatpuruṣa, to establishment, and to peace, and also to thirst. Then honor Īśāna, Aṅgadā, and Marīcī, knowing that the aspects of Īśāna are five in number. Salute the attendants of Shiva, Agni the lord of brilliance, Nirṛti the lord of spirits, Vāyu the lord of breath, Īśāna the lord of all knowledge, and Brahmā the lord of all worlds.” Having invoked and installed the presence of these powers, the devotee is to make the proper placements, display the appropriate gestures, and offer salutations. This is followed by anointing, bathing, and the application of fragrant unguents. A lamp is lit, food is offered, and the hands are anointed. There is dance, the use of the umbrella and other ritual implements, and the showing of further gestures. With the root-mantra, one should perform recitation, worship, and make offerings. Thus, the procedure for the worship of Maheśvara, as set forth in the Garuḍa Purāṇa, is completed. The scripture then turns to the mantras for enchantment and similar powers. The Gandharva Viśvāvasu, lord of maidens, is invoked: “I obtain your maiden, having produced her; to Viśvāvasu, svāhā.” The fierce goddess Ṛkṣakarṇī, four-armed, hair bristling, three-eyed Kālarātri who consumes flesh and blood, is called upon for those whose time has come, with the mantra commanding, “Strike, strike, burn, burn, cook the flesh and blood; to Ṛkṣapatnī, svāhā.” No particular lunar day, constellation, or fast is required for this rite. If angered, the practitioner smears their hands with blood and grasps the implements, saying: “Om, obeisance to all machines—just as you bind, enchant, and destroy all enemies, so also protect me from all dangers and calamities, svāhā.” Thus concludes the explanation of mantras for enchantment and similar powers. Next, the Lord promises to explain the placing of the sacred thread, which destroys inauspiciousness and brings auspiciousness to Shiva. He declares that if the worship performed throughout the year is hindered, it is Ganesha who removes the obstacle; otherwise, he does not. The sacred thread is to be made of gold, silver, copper, or cotton, in that order. It should be fashioned threefold, then prepared and purified with the Aghora mantra. When tied, it assumes the form of Tatpuruṣa. The thread is associated with the moon, fire, Brahma, the serpent, and the peacock-bannered one. The practitioner may prepare one hundred and eight, fifty, or twenty-five threads, with knots spaced four finger-widths apart, each named in order: Jaya, Vijaya, Rudra, Ajita, and Sadashiva. The sacred thread is then colored with kumkum and other auspicious substances, and scented with fragrances. The linga is established with offerings of milk and other items, and worshipped with fragrances and flowers. A flower, scented and pure, is offered at the root, within the domain of Ishana. Clay is placed in the west, ashes in the south, and the elements are honored. Mustard seeds are offered in the northwest, accompanied by a protective mantra, to the bull-bannered one. After performing the homa and making offerings to Agni, further offerings are made to the spirits. Each morning, the devotee prays, “I shall worship you; be present here,” and places the consecrated sacred threads beside the deity. Thus, the sacred procedures and mysteries of worship, mantra, and consecration are set forth as taught in the Garuḍa Purāṇa, bringing auspiciousness and fulfilling the path of devotion.