Hear now the sacred teaching, as the Divine speaks to Shankara: "He who is known as Shiva is also Hari and Brahma; indeed, I am that very Brahman, O Shankara. Listen as I reveal to you the method of purifying the elements, by which Shiva himself is rendered pure. Within the body flow the two channels, Piṅgalā and Iḍā, and the two vital winds, Prāṇa and Apāna. The breath, moving through the mouth, is likened to arrows, each marked by a unique, upward quality. To establish this, contemplate the sacred syllables: Oṃ hrīṃ for establishment, hrūṃ, hraḥ, phaṭ—these are the supports of the earth principle, which encompasses eighty-four crores. Within this earth principle, let your mind dwell upon the cosmic tree of existence and the true Self. Vāmādevī is the force of establishment; Suṣumnā stands as the supporter. Here, the qualities are elevated, as are the Vedas, and the meditation is radiant and pure as white light. Remember, too, the lotus marked with a padma, spreading over twenty-two crores. At the palate, within the lotus, resides Aghora, endowed with wisdom. This is the cause of Rudra: thrice elevated, embodying the three qualities, and shining with a crimson hue. Meditate upon the vastness and elevation that is the principle of Rudra. Contemplate the tortoise, the crocodile, the wind, and the divine cause of the Lord—all these are present in this sacred expanse. Marked with a bindu, this domain spreads over eight crores, signifying the higher realms. Within the twelve-petaled lotus dwell the Lords who have surpassed even peace. At the crest is the cause, Īśāna, remembered as Sadāśiva, spreading over sixteen crores and rising to an elevation of twenty-five. Among the qualities, the guru stands supreme—the seed-guru, the path of power, and the righteous one. The lotus here has two faces, above and below, with its pericarp and filaments extending in all directions. Upon the seat of Śiva, contemplate the principle and form, offering homage with the syllables hī hauṃ to the embodiment of knowledge. Sadāśiva, with five faces and ten hands, holds whatever he desires. In his right and left hands, he bears a serpent and a rosary. He, the ever-auspicious one with three eyes, possesses the powers of will, knowledge, and action. By performing this sacred ritual for three years, one attains the span of a day and night of Brahma. Even by practicing it for three days, one gains the merit of a year’s life. Now, let me explain the worship of the Gaṇas and others, which always bestows the supreme heavenly state. The heart and limbs of the goddess, the feet of the guru, and Durga herself are to be worshipped. From the heart and so forth, honor the nine powers—Rudra, Caṇḍā, and Pracaṇḍā. Worship Caṇḍikā, fierce in form, and Durga, the protector in times of peril. Also, worship Sadāśiva, the great preta, the lotus seat, and the mantras: oṃ hrāṃ, hrīṃ, kṣeṃ, kṣaiṃ, strīṃ, skīṃ, roṃ, spheṃ, sphīṃ, śāṃ. Offer reverence to the lotus seat, the form, and the heart of Tripurā. Upon the lotus seat, worship Brahmā, Brahmāṇī, and Maheśvarī. Then, honor Cāmuṇḍā and Caṇḍikā, and the Bhairavas known as Bhairava. Venerate Kapālī, Bhīṣaṇa, Saṃhāra, and the eight Bhairavas. Also, offer worship to Vaṭuka, Durga, Vighnarāja, the guru, and the guardian of the sacred field. Pay homage to the goddess who is white, bestower of boons, holding a rosary and a book, her hand raised in the gesture of fearlessness. Thus concludes the twenty-fourth chapter, known as the ‘Description of the Worship of Tripurā and Others,’ from the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Now, let the worshipper recite: Aiṃ, krīṃ, śrīṃ, spheṃ, kṣauṃ—I bow to the sandals of infinite power. Salutations. Aiṃ, śrīṃ, phrauṃ, kṣauṃ—I bow to the sandals of foundational power. Salutations. Oṃ hrim hum—I worship the sandals of the god Hatakeshvara. Salutations. Oṃ hrim śrim—I worship the lotus seat named Ananta, which encompasses the earth, all worlds, continents, oceans, and directions. Salutations.