If one recites the all-accomplishing armor of Īśa, Viṣṇu, Arka, and Devī, it is said that they become liberated from death and cleansed of all sins. Such recitation, when performed a hundred times, grants the fruit of the Vedas themselves, along with the merit gained from sacrifices and holy pilgrimages. In this practice, one should meditate upon the divine, envisioned seated upon a pure white lotus, bestowing boons and fearlessness with his hand. The goddess, who is inseparable from his very form, speaks words of nectar and immortality. For those seeking the highest benefit, this armor should be recited eight thousand times, at the three junctions of the day, for a month without interruption. The worship begins with invocation, establishment, restraint, presence, and installation. One offers a lamp, garment, ornament, food, drink, and fan. Musical instruments are played, movements and dances performed, gestures made, and circumambulation carried out. All worship is performed in order, according to the six limbs and other prescribed methods. First, the offering vessel is worshipped and touched with a cloth. Worship is also performed with the support of the substratum power, using breath control and proper posture. One should imagine both oneself and the form of the deity, and perform the placement of hands and limbs accordingly. A radiant flower is placed either on the image or upon the altar. The presence of the deity is invoked, and the retinue is worshipped. Among the attendants are Dharma and others, Indra and his companions, all armed and ready. First, the Mothers, their groups, Nandi, and Ganga are worshipped. One offers salutations: "Om, Amriteshvara; Om, salutations to Bhairava." In this manner, Shiva, Krishna, Brahma, and their hosts are honored. Now, I will declare the Garuda rite, the Lord of Life, as spoken by Shiva. This rite may be performed at the funeral pyre, within an anthill, atop a mountain, in a cave, or at the base of a tree. The sixth day is auspicious, especially when the stars Cancer, Aries, Mula, Ashlesha, Magha, and others are present. Those who participate may be staff-bearers, weapon-holders, mendicants, the naked ones, or even messengers of death. First, the lord of the day enjoys for half a watch, followed by the others. The path of the serpent must be understood in order, especially at night, by observing the turning of arrows. Names such as Karkoṭa, Jña, Guru, Padma, Mahāpadma, and Bhārgava are to be remembered. Both day and night, in the realm of the preceptor of the gods, Amarāntaka prevails. One should observe the time called Kālavatī, situated at the junction of half a yāma. During the day, six parts of the Veda, the mountain, and thirty portions of humans are noted. The navel, heart, breast, throat, nostrils, and eyes are important locations. If the moon remains and the person lives, it should be placed on the right side of the man. The confusion caused by poison is transformed into nectar and removed by rubbing. One should know the poison-destroying seed, which has four kinds: the sixth form, the third, one with visarga, and the fourth. This mantra was once upheld by Garuḍa for the protection of the three worlds. The wise place it at the throat, and it is remembered at the ankles within the family. Wherever it is inscribed in the house, serpents abandon that place. In any house where the mantra is recited over gravel and scattered, serpents depart. One chants: "Oṃ, O golden-lined one, in the form of a rooster, svāhā." By bathing with streams of water while reciting this name, a person bitten by poison will be freed from its effects. The mantra should be placed from the thumb to the little finger on the hand and then upon the body. Even in dreams, venomous serpents do not cross the shadow of one protected in this way.