Om. In the sacred Garuḍa Mahāpurāṇa, there is a profound teaching on the power of mantras and the rituals for sacred threads, which bestow both auspiciousness and liberation. It is said that Viśvāvasu, the Gandharva and lord of maidens, is invoked with the words: “I obtain your maiden, having produced her; to that Viśvāvasu, svāhā.” Such is the reverence with which these celestial beings are addressed. Then, homage is offered to the blessed and fearsome goddess Ṛkṣakarṇī, she who has four arms, upright hair, and three eyes, known as Kālarātri, who consumes the flesh and blood of men. For those whose destined time has come, she is invoked as the giver of death: “Strike, strike; burn, burn; cook the flesh and blood—svāhā to Ṛkṣapatnī.” In these rites, there is no need to observe lunar days, constellations, or fasts. When anger arises, one smears the hands with blood and, grasping with them, offers obeisance to all machines, praying: “As you bind, enchant, and destroy all enemies, so too protect me from all dangers and calamities—svāhā.” Thus, the chapter on mantras for enchantment and similar powers is concluded. Next, the scripture explains the placing of the sacred thread, a rite that destroys inauspiciousness and brings auspiciousness to Shiva. If the worship performed throughout the year is hindered, only Ganesha can remove such obstacles; otherwise, they remain. The sacred thread is to be fashioned in succession from gold, silver, copper, and cotton. One should make it threefold, and after purifying it with the Aghora mantra, it takes the form of Tatpurusha. The thread is consecrated with the invocation of the moon, fire, Brahma, the serpent, and the peacock-bannered one. The number of threads should be one hundred and eight, fifty, or twenty-five, with knots spaced four finger-widths apart, each named in order: Jaya, Vijaya, Rudra, Ajita, and Sadashiva. The thread is to be colored with kumkum and other auspicious substances, and prepared with fragrances. Establishing the linga with milk and similar offerings, one should worship it with fragrant items, offering a scented flower at the root, within the domain of Ishana. Clay is placed in the west, ashes in the south, and the elements are established. Mustard seeds are offered in the northwest to the bull-bannered one, with a protective mantra. After performing the homa and making offerings to Agni, one should also offer to the spirits. In the morning, the devotee prays, “I shall worship you; be present here,” and places the consecrated sacred threads beside the deity. Meditating on the universal form upon the forehead, one worships oneself. Only those sacred threads which have been consecrated with Samhita mantras and fumigated are to be offered. Afterwards, the principle called Devaka, the true self, is worshipped with the mantra: “Om hīṃ, obeisance to the principle of knowledge,” and “Om hāṃ, obeisance to the principle of the self.” The devotee offers all that has been seen, done, or left undone, praying, “Fulfill the sacrificial vow; to the Lord of that observance, the essence of all principles, protected by all causes: Om hāṃ hīṃ hūṃ haiṃ hauṃ, obeisance to Śiva.” Thus, by giving the four purifying threads as done by the ancients, and offering food to the twice-born, the fierce one is dismissed to the east. So ends the chapter on the placing of the Śiva-pavitra. Then, the text reveals the placing of the pavitra, which bestows both enjoyment and liberation, as taught by Hari. Viṣṇu gave to the gods a banner and a neck-ornament. At his command, the serpent, younger brother of Vāsuki, spoke: “This neck-ornament given by Hari will become famous by my name. Those mortals who do not worship with pavitras during the rainy season—therefore, the placing of the pavitra should be performed in order for all the gods.” On the twelfth day, whether in the bright or dark fortnight, the pavitra should be placed for Viṣṇu, especially at the time of increase and upon the arrival of the teacher. The threads may be made of silk, cloth-thread, cotton, or linen. For Vaiśyas, linen is prescribed; for Śūdras, cloth made of hemp bark; and for a Brāhmaṇa woman, a thread that is cut, threefold, and made threefold. Thus, the sacred rituals of mantras and the placing of pavitras are revealed, bringing auspiciousness, protection, and the blessings of the divine to all who faithfully observe them.