Listen now to the sacred account as revealed in the Garuda Purana, where the wisdom of time, cosmic order, and the mysteries of the body are expounded. First, the illustrious names of the sixty years in the cycle of time are recited: Chitrabhanu, Svabhanu, Tarana, Parthiva, and Vyaya; Nandana, Vijaya, Jaya, Manmatha, and Durmukha; Shubhakrit, Shobhana, Krodhi, Vishvava, and Uparabhava; Paridhavi, Pramadi, Ananda, Rakshasa, and Nala. Among these is Dundubhi, known for his resounding cries in battle, with red eyes, wrathful and inexhaustible. O Rudra, after the emergence of these five sounds, the proper moment for accomplishment is revealed. In ritual, one should inscribe the vowels—ā, ī, ū, ai, au—within the five chambers of fire. The lunar days are to be placed in the single fire chambers, denoting three: the king and the victorious. The influences of Jupiter, Venus, Saturn, as well as the Sun and Moon, are to be considered as previously taught. Elsewhere, five sets of five lights are invoked, and the rising of the months is reckoned from Caitra onwards. Wherever the sign of time is established, the fifth portion of that is regarded as the domain of death. The name and the rising must always be placed at the beginning; only then does the proper order unfold. Beginning with Kṣāma, the auspicious limbs are examined to remove poison, seizure, and delusion. The group consisting of Mrityunjaya, Lakshmi, and others beginning with Rocana are also to be written. Thus concludes the sixty-sixth chapter of the Garuda Purana, in the section devoted to the conduct of life and the science of astrology, known as the 'Determination of the Rising of the Sixty Years of Shalagrama.' Having heard these teachings from Hari, Hara imparted to Gauri the knowledge residing within the body. He declared the presiding forces: Mars, fire, the Sun, earth, Saturn, and water; also Jupiter, Venus, and Mercury, with the Moon as the fourth. When actions are performed in accord with Ila, they should be conducted accordingly, ensuring that other auspicious acts are also undertaken with diligence. In the same way, the rise of inauspicious influences is acknowledged. Within the body, the channels—nadis—are many and widespread, numbering seventy-two thousand and established around the navel center. Among these, three are foremost: the left (Iḍā), the right (Piṅgalā), and the central (Suṣumnā). The central channel is associated with fire, fruitful and filled with the power of time. The right channel, fierce in aspect, is said to dry up the world. At the time of departure, the left channel is active; at entry, the right is engaged. When the breath is established in Piṅgalā, it gives rise to harsh and forceful actions—especially in eating, sexual union, and battle, where Piṅgalā brings success and accomplishment. For the attainment of peace, liberation, and true accomplishment, rulers and seekers should employ Iḍā. Yet, it should be known that misuse is like poison; the wise always remember this. In the acts of going forth and returning, the left channel is honored everywhere, while the right channel is praised for entry and for lesser actions. If one seeks to know of life or death, the central channel does not grant success. But if the inquiry is made while established firmly in the body, success is assured beyond doubt. However, if the inquiry is made from a misplaced position, the result is fruitless. In matters that are terrible, terrible actions are to be performed; in gentle matters, gentle actions are required. Thus, the yogi skilled in yoga should discern the approach of death. In every circumstance, one should strive to direct the arising of the vital wind equally, maintaining balance and awareness. Such is the sacred teaching, a lamp of wisdom for those who seek to understand the cycles of time and the mystery of the body.