Above the sacred tuft of hair, the practitioner is to contemplate a divine, pure radiance, clear as crystal and limitless, spreading throughout the vast expanse of the sky, and resembling the sweetness of nectar. Before this meditation, the installation of the elements and the serpents must be performed in their proper order, utilizing mantras that end with the syllable ‘la’ and are joined with a bindu, each corresponding to the sequence of the elements. Next, the seed-syllable of Shiva is applied, and the wise one meditates upon the mandala, assigning the appropriate letter to each part of the mandala as previously described, all in the proper order during the rite. Thereafter, Garuda—adorned with writhing black serpents on his feet and wings—is to be meditated upon for the removal of all poison, whether stationary or moving. For the pacification of planets, spirits, ghosts, Dakinis, Yakshas, and Rakshasas, one should encircle them with serpents and install the presence of Shiva within one’s own body. Thus, the twofold installation of serpents and elements is accomplished. Having meditated in this way, the rite should be performed, beginning with the principle of the self and proceeding through the proper sequence. First, the practitioner assigns the three foundational principles, then the supreme Shiva principle, both within the body and the deity, as well as at the joints of the fingers. After completing the installation upon the body, both in direct and reverse order, one assigns the bulb, the stalk, the lotus, and the principles such as dharma and knowledge. Worship is then offered with the second vowel combined and ending with the last letter of the group, with 'śa' placed in 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, with two at the ends of the petals and filaments in each direction. On the filaments, the vowels from 'ī' to 'aṃ' are placed and worshipped as the sixteen. Beginning with the left, the prescribed powers are assigned, and then the three principles are established. Shiva is invoked upon the head, and the deity, complete with all his aspects, is installed in the center of the pericarp, with his retinue before him. The elements are worshipped on the petals: earth on the western, water on the northern, fire on the southern, and air on the eastern. 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, with both subtle and gross elements worshipped outside. Afterwards, the limbs of Shiva are meditated upon and worshipped: the heart in the southeast, the head in the domain of Ishana, the crest in the southwest, the armor in the northwest, the missile placed externally, and the eye in the north. The seeds are worshipped at the tip and center of the leaf, and eight serpents are positioned in order from Ananta to Kulira. In the sequence from the eastern directions up to Īśa, each is to be worshipped separately, following the prescribed method. In the lotus of the heart, according to the proper method, and at the beginning on a stone, the circle is placed—this is the procedure for both daily and occasional rites. One should always contemplate oneself as possessing a most desirable and enchanting form, flooding the whole world, and acting as the agent of creation and destruction. This form blazes brilliantly with garlands of flames reaching up to the realm of Brahma, ten-armed, four-faced, tawny-eyed, and holding a spear. Fierce, with protruding fangs and three eyes, adorned with the moon, one should remember Bhairava for accomplishment and Garuda in all undertakings. For the destruction of serpents, Garuda is to be contemplated—terrifying and dreadful, his feet rooted in the netherworld, his wings embracing all directions. The seven heavens rest upon his chest, the cosmic egg at his throat, and from east to Īśāna, his head is visualized. Within the crest of Sadāśiva and the threefold power, the supreme Shiva directly manifests as Tārkṣya, the lord of the worlds—three-eyed, fierce, destroyer of poison and serpents, with a devouring, dreadful mouth, Garuda, the very embodiment of mantra. He is to be contemplated as blazing like the fire of time in all undertakings. By performing this method of placement, whatever is conceived in the mind becomes attainable—the practitioner becomes Garuda-like. At his sight, ghosts, spirits, yakshas, serpents, gandharvas, and rakshasas perish, as do all fevers of the fourth type and others. Then Dhanvantari said: Thus Garuda spoke to Kaśyapa, just as Maheśvara once taught this knowledge to Gauri. Listen likewise. Bhairava now speaks: “I will explain the ever-moist Tripura, bestower of enjoyment and liberation. ‘Om hrīṃ, come, O goddess, aiṃ hrīṃ hrīṃ,’ for the formation of the line. ‘Om hrīṃ, kledinī, bhaṃ, salutations, also to Madana-kṣobhinī. Ai, yaṃ yaṃ, krīṃ,’ or by the line of qualities, ‘hrīṃ, and within Madana. Aiṃ hrīṃ hrīṃ, and Nirañjanā, Vāgati, within the Madana line, and Khanetra-avalīti. To Vegavatī, for the seat of the great spirit, one should worship. Om hrīṃ, kraiṃ, naiṃ, kraiṃ, always for the intoxication of Madana, krīṃ, salutations. Aiṃ hrīṃ, salutations to Tripura. Om hrīṃ krīṃ, for the western face, om aiṃ hrīṃ hrīṃ, and likewise for the northern. Aiṃ hrīṃ, for the southern and upper face, and the western. Om hrīṃ, for the noose, krīṃ, for the goad, aiṃ, for the skull, salutations. The first fear, aiṃ hrīṃ, and likewise for the head, and for the crest, for the armor. Aiṃ hrīṃ krīṃ, for the missile, phat.’” In the east, worship is offered to Kāmarūpa, Asitāṅga, Bhairava, and salutations to Brahmāṇī; in the south, to Kanda, salutations to Ruru Bhairava, and to Māheśvarī. In the west, Caṇḍa is worshipped, and in the north, Colka, Krodha, and Vaiṣṇavī. In the southeast, Aghorā, Unmatta Bhairava, and Vārāhī are invoked; in the northwest, Sārā, Kapālin Bhairava, and Māhendrī. In the northwest corner, Jalandhara the Terrible, Bhairava, and Camunda are worshipped; in the northeast corner, Vatuka, Samhara, and Candika. Then, Rati, Priti, Kama, and the Five Arrows are worshipped through meditation, worship, recitation, and offerings, thereby always accomplishing the goddess. Nitya and Tripura destroy disease by means of the sequence of Jvalamukhi, which is auspicious and should be worshipped in the center. Nityaruna, overcome by desire, is of the nature of great delusion; also worshipped are Mahendrani, Kalanakarshini, and Bharati. Likewise, Brahmani, Mahesi, Kaumari, and Vaisnavi are honored, as well as Varahi, Mahendri, Camunda, and Aparajita. Vijaya, Ajita, Mohini, and Tvarita are also worshipped, along with Stambhini and Jrimbhini, and Kalika outside the lotus. By worshipping in the sequence of Jvalamukhi, poison and similar afflictions are removed.