In the sacred afternoon hours, may Madhusūdana stand as your guardian; as evening descends, let Mādhava watch over you. At dusk, trust in Hṛṣīkeśa’s protection, and as the dawn breaks anew, Janārdana shields you from harm. When midnight envelops the world, Śrīdhara keeps you safe, and in the deepest hours of night, Padmanābha is your sentinel. The mighty discus, club, and arrows wielded by the Lord are invoked to destroy all enemies and demons. Let the conch and lotus defend against adversaries, and the Śārṅga bow and Garuḍa grant their safeguarding presence. The divine ornaments at your sides are called to protect your intellect, senses, mind, and breath. Śeṣa, the serpent, is beseeched to shield you everywhere, while Narasiṃha, fierce and vigilant, guards all directions and the spaces in between. Whoever wears these protections, whatever they behold with their eyes, becomes master of all, free from evil and disease, and ultimately attains heaven. Then, Dhanvantari spoke: "I will reveal the Garuḍa scripture, as it was spoken by Garuḍa to Kaśyapa, Sumitra, and the poison-removing Garuḍa himself. The five great elements—earth, water, fire, air, and space—form the foundation of all, and within them are various groups, each presided over by the lords of the circles. The gods reside within these five principles, accessible to the servants of Viṣṇu, distinguished by long sounds and lacking neuter gender. Śiva is described with six limbs: heart, head, crest, armor, eye, and weapon, each installed in its proper place. At the culmination of the giver of all accomplishments lies the fire of time below, followed by air. The sixth sound is joined with the crescent moon, the supreme. The distinctions of higher and lower, as declared by Śiva, are to be applied throughout the body, in limbs marked by the syllable 'ra', performing the prescribed nyāsa. Nyāsa should be performed on the heart, palms, body, ears, and eyes; through recitation, all attainments are achieved, accompanied by the four-faced one. One should contemplate the earth as a broad, four-sided figure, yellow in color, with Indra as its deity, and in its center, the circle of Varuṇa. In the center, visualize a lotus, adorned with a crescent moon, cool and shining with sapphire luster, gentle, or alternatively, the circle of fire. Remember the triangle, marked with svastikas, as a mass of flames, resembling split collyrium, circular in form, adorned with a bindu. Meditate on the ether as a wave of milk, brilliant like pure crystal, flooding the world, as the nectar of space. Within the earthly circle, Vāsuki and Śaṅkhapāla are established; in the watery circle, Karkoṭa and Padmanābha reside. In the circle of fire, Kulika and Takṣaka, the great lotuses, are present; in the circle of wind, one should arrange the five elements. From the thumb to the little finger, in both forward and reverse order, and at the finger joints, place Jayā and Vijayā. The Śiva syllables should be placed at the mouth and other locations of the body, beginning with the little finger and the heart, at the crown and on the hands, performing nyāsa. The all-pervading mantra, preceded by the tattvas, is to be placed in sequence on the finger joints; again, perform nyāsa of the elements and the limbs of Śiva. At the end, with the name beginning with praṇava and so forth, and the name itself, this procedure is taught for all mantras in establishment and worship. The first syllable of the name is declared the mantra, which brings about the presence of the eight classes of nāgas. With 'oṃ svāhā' in sequence, preceded by the five elements, this becomes manifest, O Tārkṣya, as the accomplisher of all actions. After performing kara-nyāsa with the vowels, repeat nyāsa on the body, contemplating the vital breath as blazing and purifying the self. Next, meditate on the seed (bīja), up to the end of the year, as the essence of nectar; having performed the filling, contemplate it at the crown of your head. Place the earth at your feet, shining like heated gold, filled with all worlds, accompanied by the guardians of the directions. A wise person should install this divine earth in his own body, meditating on it as dark in color, and the earth will become twice as powerful. Place the triangular solar mandala, encircled by a garland of flames, blazing and capable of consuming all worlds up to Brahma’s realm, within the space between the navel and the throat. Meditate on the fierce, wind-associated mandala, pervading everything, appearing like split collyrium, and established as the form of the self. Above the tuft, contemplate the divine, pure, crystal-like brilliance, immeasurable, pervading the great expanse of the sky, and resembling nectar. Having previously installed the elements and serpents in their proper order, use mantras ending with the syllable 'la' and joined with a bindu, according to the sequence of the elements. Then, apply the seed-syllable of Shiva and meditate on the mandala; at the time of the rite, contemplate the letter assigned to each part of the mandala as previously described. Next, always meditate on Garuda, adorned with moving black serpents on his feet and wings, for the removal of poison, whether fixed or moving. For planets, spirits, ghosts, Dakinis, Yakshas, and Rakshasas, encircle them with serpents and install Shiva within your own body. Thus, the twofold installation of serpents and elements is explained. Having meditated in this way, perform the rite, beginning with the principle of the self, in proper sequence. First, assign the three principles, then the supreme Shiva principle, both in the body and in the deity, as well as at the joints of the fingers. Having previously performed installation on the body in both direct and reverse order, assign the bulb, the stalk, the lotus, and principles such as dharma and knowledge. Worship, with the second vowel combined and ending with the last letter of the group, 'śa' in the center of the pericarp, and 'ma' at the top, joined with 'ra'. Place the letter groups 'a', 'ka', 'ca', 'ṭa', 'ta', 'pa', and 'ya' in the eastern direction; at the ends of the petals and filaments, two each in the eastern and other directions. Thus, through these sacred procedures and contemplations, the seeker invokes divine protection, installs the cosmic elements and the serpents, and worships with the proper mantras, ensuring mastery, purity, and the attainment of all spiritual accomplishments.