With a mind steady and serene, the devotee sits in contemplation, focusing upon the universal form of the Divine, visualized as radiant and all-encompassing, situated upon the very forehead. In this sacred state, one is to worship the Self, recognizing the presence of the Supreme within. The sacred thread to be offered in this ritual must be one that has been properly consecrated—purified with the recitation of the Samhita mantras and sanctified by fumigation, ensuring its spiritual potency. Once this is done, the worshipper turns attention to the principle known as Devaka, which is none other than the innermost Self, the very essence of truth. With the mantra, “Om hīṃ, obeisance to the principle of knowledge,” the devotee honors this subtle reality. Further, with the invocation, “Om hāṃ, obeisance to the principle of the Self,” the worshipper prays: “O Lord, You who are the soul of Time and witness all that is performed in my ritual—whatever I have done, whether accomplished with difficulty, relinquished, offered, or kept secret—may You fulfill, fulfill my sacrificial vow. To You, the Lord of this observance, the essence of all principles, protected by all causes: Om hāṃ hīṃ hūṃ haiṃ hauṃ, obeisance to Śiva.” By this worship and offering of the four purifying threads, as the ancients have done, one follows the time-honored path. After honoring the twice-born with offerings and providing them with food, the devotee respectfully dismisses the fierce aspect to the east, concluding the observance. Thus ends the forty-second chapter, known as “The Placing of the Śiva-Pavitra,” in the section on proper conduct from the glorious Garuḍa Mahāpurāṇa. Now, hear the teaching on the placing of the pavitra, that sacred thread which bestows both enjoyment and liberation, as revealed by Lord Hari. In ancient times, Viṣṇu bestowed upon the gods a banner and a neck-ornament as symbols of protection and grace. At Viṣṇu’s command, the serpent—the younger brother of Vāsuki—spoke, declaring, “The neck-ornament given by Hari shall become renowned in the world by my name.” He proclaimed that mortals who neglect to worship with pavitras during the rainy season miss out on divine favor. Therefore, the rite of placing the pavitra must be performed for all the gods. On the twelfth day, whether it falls in the bright or dark fortnight, this ritual is to be observed for Viṣṇu, O Hara. It is also to be performed for Viṣṇu during the waxing phase of the moon and upon the arrival of the spiritual teacher. For the pavitra itself, silk, cloth-thread, cotton, or linen may be used, according to tradition and caste: linen for Vaiśyas, cloth of hemp bark for Śūdras. For a Brāhmaṇa woman, the thread should be cut, threefold, and then further tripled. The deities Ganesha and Viṣṇu are invoked and established within these sacred threads. The pavitra is placed in a vessel of gold, silver, copper, one marked as Vaishnava, or even earthenware, as appropriate. The lesser pavitra is half the usual length, and the standard thread count is one hundred and eight. The best measurement is by the thumb, the middle by the middle finger, and these are placed on the altar or platform as a general rule. The threads are to hang from the heart, navel, and thighs, coming to rest upon the knees. There may be thirty-six, twenty-four, or twelve knots, as prescribed. The threads are to be anointed with saffron, turmeric, or sandalwood, and then wrapped in a packet of peepal leaves, placed in the eight directions as a gesture of all-encompassing sanctification. Yellow pigment and saffron are used, while on the right side is placed pradyumna. Sandalwood mixed with blue, as well as sesame, ashes, and unbroken rice are also included in the offerings. The sacred thread is to be consecrated repeatedly by invoking Vasudeva, and placed before the deity or at the sacred circle of the image. After establishing Brahma and the other deities, the pot is also worshipped. The sacred thread is consecrated with three or nine strands, and the ritual extends to the fire-pit, the altar, the pavilion, and the house itself. Having made these offerings, the devotee recites the prescribed mantra after worshipping Maheshvara: “In the morning I will worship; be present with the required materials.” After keeping vigil through the night, one is to worship Keśava at dawn. Incense is offered, and the sacred thread is consecrated with a mantra, thus completing the rite as taught by the tradition. In this way, the placing of the pavitra is performed, ensuring purity, merit, and the blessings of the Divine for both worldly enjoyment and ultimate liberation.