In the sacred tradition, worship is performed with the support of the underlying spiritual power, accompanied by breath control and proper posture. The devotee begins by envisioning both themselves and the deity’s form, carefully placing their hands and limbs in accordance with the ritual. A radiant flower is then offered, either upon the image of the deity or on the altar, as a symbol of devotion. The worshipper invokes the presence of the deity, extending reverence to the divine retinue. Dharma and other attendants, including Indra and his companions, stand armed as guardians, witnessing the ritual. The Mothers, their groups, Nandi, and Ganga are honored first, acknowledging their significance in the cosmic order. Sacred mantras resound: “Om, Amriteshvara; Om, salutations to Bhairava.” In this manner, worship is extended to Shiva, Krishna, Brahma, and their celestial hosts. Now, the Lord of Life, the Garuda rite, as spoken by Shiva, is revealed. This ritual may be performed in places of transition and solitude: upon a funeral pyre, within an anthill, atop a mountain, in a cave, or at the base of a tree. The rite is observed on the sixth day, under auspicious stars such as Cancer, Aries, Mula, Ashlesha, and Magha. Figures who bear staffs, weapons, or who come as mendicants, naked ones, or messengers of death, are recognized as participants. The lord of the day enjoys the ritual for half a watch, followed by the others. The path of the serpent must be understood, especially at night, through the turning of arrows. Names such as Karkoṭa, Jña, Guru, Padma, Mahāpadma, and Bhārgava mark the serpent’s course. Day and night, in the domain of the preceptor of the gods, Amarāntaka prevails. The time called Kālavatī, at the junction of half a yāma, is observed. During the day, the rite is performed with six parts of the Veda, the mountain, and thirty portions of humanity. The ritual touches the navel, heart, breast, throat, nostrils, and eyes, aligning the body with cosmic energies. If the moon remains and the person lives, it is placed on the right side of the man. The delusion caused by poison is transformed into nectar and removed by rubbing. The devotee knows the poison-destroying seed, which is of four kinds: the sixth form, the third, the one with visarga, and the fourth. This mantra, once upheld by Garuḍa for the protection of the three worlds, is placed at the throat and remembered at the ankles within the family. Where this mantra is inscribed in a house, serpents abandon that place. When recited over gravel and scattered in a dwelling, serpents depart. The mantra resounds: “Om, O golden-lined one, in the form of a rooster, svāhā.” By bathing with streams of water while reciting this name, one bitten by poison is freed from its effects. The mantra is 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 its protection. Another mantra is uttered: “Om hrī hrau hrīṃ bhī ruṇḍāyai svāhā.” Specific syllables are placed on the body: ‘a’ and ‘ā’ at the tip of the foot, ‘i’ and ‘ī’ at the ankle and knee. On a curved, unblemished limb, ‘aḥ’ is joined with ‘haṃsa’. Meditating on the thought “I am Garuda,” the devotee performs the action for removing poison, utilizing the syllable ‘rīṃ’. Placing ‘haṃsa’ on the left hand, the nostrils and mouth are blocked. Drawing in air, the devotee removes the poison from those who have been bitten. The root of Pratyangira, when taken with rice grains, dispels poison. The roots of white Brihati, Karkoti, and Agni-karṇika are also used. Drinking warm ghee protects against the increase of poison. Whether applied to all limbs or consumed, these remedies serve as potent removers of poison, safeguarding the devotee through the power of sacred ritual and mantra.