Listen, as the sacred narrative unfolds, revealing the wisdom of the scriptures. Once, it was taught that just as the delusion caused by poison can be transformed into nectar and removed through diligent rubbing, so too can the effects of venom be overcome by knowledge and right practice. There exists a potent seed for destroying poison, known to be of four kinds: the sixth form, the third, the one with visarga, and the fourth. This mantra, ancient and powerful, was once upheld by Garuḍa himself for the protection of the three worlds. The wise are instructed to place this mantra at the throat, and it is to be remembered at the ankles within the household. Wherever this mantra is inscribed in a home, serpents abandon that place. In any house where the mantra is recited over gravel and the gravel is scattered, serpents will flee from there. The mantra is thus: “Oṃ, O golden-lined one, in the form of a rooster, svāhā.” When one bitten by poison bathes with streams of water while reciting this sacred name, the poison is driven out. The mantra should be 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 one who is thus protected. Another mantra is spoken: “Oṃ hrī hrau hrīṃ bhī ruṇḍāyai svāhā.” The syllables ‘a’ and ‘ā’ are to be placed at the tip of the foot, ‘i’ and ‘ī’ at the ankle, and then at the knee. On a curved, unblemished limb, the syllables ‘aḥ’ joined with ‘haṃsa’ are to be placed. Meditating with the thought, “I am Garuḍa,” one should act to remove poison, using the syllable ‘rīṃ’. Placing ‘haṃsa’ on the left hand, one blocks the nostrils and mouth, draws in air, and thus removes poison from those who have been bitten. The root of Pratyangira, when taken with rice grains, dispels poison. So too do the roots of white Brihati, Karkoti, and Agni-karṇika. Drinking warm ghee protects one from the increase of poison. By applying these remedies to all limbs or by ingesting them, poison is removed. If one meditates from the heart to the forehead and at the end, he brings the directions under control. By reciting the mantra seven or eight thousand times, one becomes all-pervading like Garuḍa himself, capable of removing poison. Such is the tale, and as Vyāsa has remembered, the jewel is certainly effective. Now, I shall declare that supreme secret, the collection of mantras spoken by Shiva. With these very weapons and mantras, a king conquers enemies in battle. There is the eightfold group and the eighth, as known from the Ishana leaf. The syllables ‘hrīṃ’ and ‘ra’, and Shiva, are to be visualized upon a trident with three branches, placed in proper order. Taking the trident in hand, one should whirl it facing the sky. Meditating on the hand in the middle as smoky-red, one contemplates the sky. This mantra protects the three worlds; what more need be said of the world of mortals? Eight Khadira pegs are to be placed in the field, empowered with mantra. With the great mantras spoken by Garuḍa, one should recite to remove obstacles and locks. Likewise, these practices are effective against disturbances such as lightning, mice, thunderbolts, and the like. The mantras are thus: “Oṃ hrāṃ, obeisance to Sadāśiva.” By merely seeing this, harmful clouds, lightning, and lamps are dispelled. “Oṃ hrīṃ, obeisance to Gaṇeśa. Oṃ aiṃ brahayaiṃtrai, obeisance to Lokyaḍāmara.” The Bhairava piṇḍa is declared to remove poison, sin, and malevolent influences. “Oṃ, obeisance. By the thunderbolt gesture, all hosts of poison, enemies, and spirits are destroyed.” “Oṃ kṣuṃ (or kṣa), obeisance. Oṃ hrāṃ (or hro), obeisance.” Meditating on Kṛtānta, one should burn the world with the weapon of severance; meditating on Bhairava, one should remove the afflictions caused by planets, spirits, and poison. The mantra concludes: “Oṃ, with a shining tongue and eyes, svāhā.” Thus, the sacred teachings are revealed for the protection and victory of the wise, for the removal of poison and all that is harmful, upholding the welfare of all beings.