O Tārkṣya, the sacred teachings begin with the establishment of the all-pervading mantra, preceded by the tattvas, carefully placed in sequence upon the joints of the fingers. This is followed by the nyāsa—the ritual placement—of the elements and the limbs of Śiva, aligning the practitioner with the cosmic order. At the culmination, the name of the mantra, beginning with the praṇava, is invoked, and the same method applies for all mantras during their establishment and worship. The first syllable of the mantra’s name is declared as the mantra itself, powerful for summoning the eight classes of nāgas and bringing forth their presence. When ‘oṃ svāhā’ is recited in sequence, preceded by the five elements, it becomes manifest, O Tārkṣya, as the accomplisher of all actions. After performing kara-nyāsa—the placement of the vowels on the fingers—one should again perform nyāsa upon the body, meditating on the vital breath as blazing and purifying, cleansing the self. Subsequently, the seed (bīja) is to be meditated upon as the very essence of nectar, sustained up to the end of the year, and after the filling is performed, it should be contemplated at the crown of one’s own head. The earth is placed at the feet, shining like heated gold, filled with all the worlds and accompanied by the guardians of the directions. The wise practitioner installs this divine earth within the body, meditating upon it as dark in color, thereby doubling its potency. Within the space between the navel and the throat, the triangular solar mandala is placed, encircled by a garland of flames, blazing fiercely and capable of consuming all worlds up to Brahma’s realm. Above the tuft, one contemplates the brilliant, crystal-like radiance—pure, immeasurable, pervading the sky and resembling nectar. Having previously installed the elements and serpents in their proper order, mantras ending with the syllable ‘la’ and joined with a bindu are used, following the sequence of the elements. The seed-syllable of Shiva is then applied, and the mandala is meditated upon; the wise one contemplates, during the rite, the letter assigned to each part of the mandala as previously described. Next, Garuda is always to be meditated upon, 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, after encircling them with serpents, Shiva is installed within one’s own body. Thus, the twofold installation of serpents and elements is explained. Meditating in this manner, the rite is performed, beginning with the principle of the self and proceeding in proper sequence. First, the three principles are assigned, then the supreme Shiva principle, both within the body and the deity, as well as at the finger joints. After installation upon the body in both direct and reverse order, the bulb, stalk, lotus, and principles such as dharma and knowledge are assigned. Worship is offered with the second vowel combined and ending with the last letter of the group; ‘śa’ is placed at the center of the pericarp, and ‘ma’ at the top, joined with ‘ra’. The letter groups ‘a’, ‘ka’, ‘ca’, ‘ṭa’, ‘ta’, ‘pa’, and ‘ya’ are placed in the eastern direction; at the ends of the petals and filaments, two each are placed in the eastern and other directions. On the filaments, the vowels from ‘ī’ to ‘aṃ’ are placed, worshipping the sixteen. Beginning with the left, the powers are prescribed, followed by the assignment of the three principles. Shiva is invoked upon the head, and the deity with all his parts is installed in the pericarp, with his retinue in front. Earth is worshipped on the western petal, water on the northern petal, fire on the southern petal, and air on the eastern petal. The previously mentioned seed-syllable and form are assigned; the root of air is placed in the southwest, and ‘ra’ is established in fire. ‘Vaṃ’ is worshipped in the northeast, and ‘oṃ’ is established in the heart; the subtle and gross elements are worshipped outside. Having meditated upon the limbs of Shiva, one worships them: the heart in the southeast, the head in the domain of Ishana. In the southwest, the crest is placed; in the northwest, the armor. The missile is set externally, and the eye is situated in the north. The seeds are worshipped at the tip of the leaf and at the center; eight serpents are positioned in order, from Ananta to Kulira. According to the sequence of the eastern directions up to Īśa, the practitioner worships each separately, following the prescribed method. In the lotus of the heart, by the prescribed method, and at the beginning on a stone, the circle is placed—this procedure is specified for both daily and occasional rites. One should always contemplate oneself as possessing a desirable form, enchanting, flooding the entire world, and acting as the agent of creation and destruction. The form is brilliantly blazing with garlands of flames, extending up to Brahma’s realm, ten-armed, four-faced, tawny-eyed, holding a spear in hand. Fierce with protruding fangs, exceedingly formidable, three-eyed, adorned with the moon, Bhairava is remembered for accomplishment, and Garuda in all undertakings. For the destruction of serpents, Garuda is contemplated as terrifying and dreadful; his feet are established in the netherworld, and his wings embrace the directions. The seven heavens rest upon his chest, the cosmic egg is at his throat, and from east to Īśāna, his head is visualized. Within the crest of Sadāśiva and the threefold power, the supreme Shiva manifests directly as Tārkṣya, lord of the worlds. Three-eyed, of fierce form, causing the destruction of poison and serpents, with a devouring, dreadful mouth, Garuda stands as the embodiment of mantra. He is contemplated as blazing like the fire of time in all undertakings; having performed this method of placement, whatever is thought in the mind becomes attainable—the person becomes Garuda-like. Ghosts, spirits, yakshas, serpents, gandharvas, and rakshasas perish at his sight, as do fevers of all types. Finally, Dhanvantari declares: Thus Garuda spoke, addressing Kaśyapa, just as Maheśvara imparted this sacred knowledge to Gauri. Listen, O seeker, and understand likewise.