On the sixth day, when the moon is in Cancer, Aries, Mula, Ashlesha, Magha, and other auspicious stars, certain omens and portents manifest—one might see a staff-bearer, a weapon-holder, a mendicant, a naked one, or even a messenger of death. In these times, the lord of the day first enjoys his portion for half a watch, and then the other powers follow in their due order. It is essential to know the course of the serpent, which is revealed at night by the turning of arrows. The names of these serpents are Karkoṭa, Jña, Guru, Padma, Mahāpadma, and Bhārgava. During both night and day, especially in the domain of the preceptor of the gods, Amarāntaka prevails. One should be mindful of the moment called Kālavatī, which occurs at the junction of half a yāma. By day, six parts of the Veda, the mountain, and thirty portions of humans are to be considered. These correspond to the navel, heart, breast, throat, nostrils, and eyes. If the moon remains and the person lives, it should be on the right side of the man. The delusion caused by poison is transformed into nectar and removed by proper rubbing. One must know the seed that destroys poison; it is of four kinds: the sixth form, the third, the one with visarga, and the fourth. This mantra was once upheld by Garuḍa himself for the protection of the three worlds. The wise should place this mantra at the throat, and it is to be 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 will leave. The sacred invocation is: “Oṃ, O golden-lined one, in the form of a rooster, svāhā.” By bathing with running water while reciting this name, one bitten by poison is freed from its effects. The mantra should be placed from the thumb to the little finger on the hand and then transferred to the body. Even in dreams, venomous serpents do not cross the shadow of one so protected. Another mantra to be recited is: “Oṃ hrī hrau hrīṃ bhī ruṇḍāyai svāhā.” The syllables ‘a’ and ‘ā’ should be placed at the tip of the foot, ‘i’ and ‘ī’ at the ankle, and then at the knee. On a curved, unblemished limb, one should place the syllables ‘aḥ’ joined with ‘haṃsa’. Meditating on the thought “I am Garuḍa,” one should perform the removal of poison using the syllable ‘rīṃ’. Placing ‘haṃsa’ on the left hand, one should then block the nostrils and mouth, draw in air, and thereby remove the poison from those who have been bitten. The root of Pratyangira, when taken with rice grains, removes poison. So too do the roots of white Brihati, Karkoti, and Agni-karṇika. One who drinks warm ghee is not afflicted by the increase of poison. Whether applied to all limbs or taken internally, it acts as a remover of poison. Meditating from the heart up to the forehead and then at the end, one brings the directions under control. By reciting the mantra seven or eight thousand times, one becomes all-pervading like Garuḍa, able to remove poison, as has been told. Likewise, the jewel remembered by Vyasa is certainly effective. Now, I will reveal that supreme secret—the collection of mantras spoken by Shiva himself. With these very weapons and mantras, a king conquers his enemies in battle. There is an eightfold group and the eighth, known from the Ishana leaf. The syllable ‘hrīṃ’ and ‘ra’, and Shiva himself, should be placed in order upon the three-branched trident. Taking the trident in hand, one should whirl it, facing the sky, while meditating on the hand in the middle as smoky-red and contemplating the vastness above. This mantra protects the three worlds—what need is there to speak of the world of mortals? Eight Khadira pegs should be placed in the field, empowered with mantra, for the completion of the rite.