In the sacred tradition described in the Garuḍa Purāṇa, the ritual of placing the Śiva-Pavitra, or the purifying thread, is performed with utmost reverence and precision. One begins by preparing the threads, choosing to make one hundred and eight, fifty, or twenty-five, according to the prescribed method. Each knot of the thread is spaced four finger-widths apart, and as the knots are tied, they are named in order: Jaya, Vijaya, Rudra, Ajita, and Sadashiva. The sacred thread is then colored with kumkum and other auspicious substances, and infused with fragrances to sanctify it further. With the linga established using offerings of milk and other pure items, the worship continues, employing perfumes and similar offerings. A fragrant flower is placed at the root of the linga within the domain of Ishana, the divine guardian of the northeast. Clay is placed in the west, ashes in the south, and the elements are invoked. Mustard seeds are offered in the northwest, accompanied by protective mantras, to the bull-bannered Lord Shiva. After performing the homa, the sacred fire ritual, and making offerings to Agni, the fire god, offerings are also made 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 situated on the forehead, one worships oneself, acknowledging the unity of the self with the divine. Only those sacred threads that have been consecrated with the Samhita mantras and fumigated are offered. Afterwards, the principle called Devaka, the true self, is worshipped with the mantra: “Om hīṃ (or hīḥ), obeisance to the principle of knowledge.” Then follows, “Om hāṃ (or hauḥ), obeisance to the principle of the self,” invoking the Lord as the soul of time and offering all actions, whether seen or unseen, performed or left incomplete, to the divine. The prayer continues: “Fulfill, fulfill the sacrificial vow; to the Lord of that observance, who is the essence of all principles, who is protected by all causes: Om hāṃ hīṃ hūṃ haiṃ hauṃ, obeisance to Śiva.” By this ritual, the four purifying threads are given, as done by the ancients. After giving offerings to the twice-born (Brāhmaṇas) and providing food, the fierce one is dismissed to the east, marking the completion of the observance. Thus concludes the forty-second chapter, named “The Placing of the Śiva-Pavitra,” in the conduct section of the first part of the glorious Garuḍa Mahāpurāṇa. The narrative then continues with the placing of the pavitra, a ritual bestowing both enjoyment and liberation, as taught by Hari (Viṣṇu). Viṣṇu, in his compassion, granted to the gods a banner and a neck-ornament. At Viṣṇu’s command, the serpent, younger brother of Vāsuki, spoke, declaring that the neck-ornament given by Hari would become famous by his name. It is said that mortals who do not worship with pavitras during the rainy season miss the blessings of this ritual. 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 is placed for Viṣṇu, and especially at times of increase or upon the arrival of the teacher. The thread used may be silk, cloth-thread, cotton, or linen. For Vaiśyas, linen is prescribed; for Śūdras, cloth made of hemp bark. For a Brāhmaṇa woman, the thread must be cut, threefold, and made threefold. Within these threads, the deities Ganesha and Viṣṇu are established. The pavitra is placed in a vessel of gold, silver, copper, Vaishnava design, or earthenware. The lesser pavitra is half the size, but the thread should always be one hundred and eight in number. The best measurement is by the thumb, the middle by the middle finger. The pavitra is placed on the altar and the platform, according to the general rule, and it should hang from the heart, navel, thighs, and rest upon the knees. The thread may have thirty-six, twenty-four, or twelve knots, as alternatives. It is anointed with saffron or turmeric and sandalwood, and placed in a packet of peepal leaves, set in the eight directions. With yellow pigment and saffron, and on the right side with pradyumna, the ritual is completed, bestowing the blessings of both worldly enjoyment and ultimate liberation. Thus, the sacred rites of placing the pavitra, as taught by the ancients and revealed by Hari, are faithfully performed, bringing purity and divine grace to the devotee.