Sadāśiva, the eternal form of Shiva, stands resplendent with five faces and ten hands, each hand grasping whatever he desires. In his right and left hands, he holds both a serpent and a rosary, symbols of his mastery and wisdom. His three eyes shine with the powers of will, knowledge, and action, embodying the fullness of divine potency. It is taught that by performing the prescribed ritual for three years, one may enjoy the span of day and night, and even by practicing it for just three days, one gains the merit of living for a whole year. Now, let me explain the worship of the Gaṇas and others, a practice that always bestows supreme heaven. In this sacred worship, one venerates the heart and limbs of the goddess, the feet of the guru, and Durga herself. From the heart and onward, the nine powers—Rudra, Caṇḍā, and Pracaṇḍā—are to be honored. Caṇḍikā, fierce in form, and Durga, the protector in times of danger, are also worshipped. Sadāśiva, the great preta, the lotus seat, and the powerful mantras—oṃ hrāṃ hrīṃ kṣeṃ kṣaiṃ strīṃ skīṃ roṃ spheṃ sphīṃ śāṃ—are invoked. The lotus seat, the form, and the heart of Tripurā are worshipped with reverence. Upon the lotus seat, Brahmā, Brahmāṇī, and Maheśvarī are honored. Cāmuṇḍā and Caṇḍikā are venerated, followed by the Bhairavas known as Bhairava. Kapālī, Bhīṣaṇa, Saṃhāra, and the eight Bhairavas receive worship as well. Vaṭuka, Durga, Vighnarāja, the guru, and the guardian of the field are all included in this ritual. The goddess who is white, grants boons, holds a rosary and a book, and displays the gesture of fearlessness is worshipped with devotion. Thus concludes the chapter describing the worship of Tripurā and others, in the Ācārakāṇḍa of the first section of the glorious Garuḍa Mahāpurāṇa. Next, the worship of the sacred seat is described. With the mantra aiṃ krīṃ śrīṃ spheṃ kṣauṃ, salutations are offered to the sandals of infinite power. With aiṃ śrīṃ phrauṃ kṣauṃ, the sandals of foundational power are worshipped. Om hrim hum is chanted to honor the sandals of the god Hatakeshvara. Om hrim shrim is offered to the lotus seat named Ananta, which encompasses the earth, all worlds, continents, oceans, and directions. Hrim shrim invokes the energies beginning with Nivritti, the elements starting from earth, the worlds from Ananta onward, and the syllables beginning with Om. This mantra is the great lord, the essence of accomplished knowledge, the supreme nectar-ocean, the source of all beings, the entirety of directions, the six limbs, the waters of the Sadashiva ocean, the fullness of the great ocean, the abode of prosperity, the fullness of knowledge, the characteristics of creator and knower, the essence of the Jyestha chakra, Rudra's power, and the core of existence. Thus concludes the chapter describing the worship of the seat. Following this, the ritual of karanyasa is performed. One forms the lotus gesture and places mantras upon the fingers: 'Naum' to the ring finger, 'Taum' to the index finger, and 'Lam' to the palm. Then, mantras are placed upon the body: Aim, hrim, shrim to the palm; Aim, hrim, shrim, hrim, sphaim to the blessed one; sphaim to Kubjika; sphaum to Kubjika and the eastern face; Om hrim shrim kilikili to the western face; Om to the blessed one and the heart; Kshaum (Ksem, Aim) to Kubjika and the head, svaha; Aghora-faced to the armor, hum; Kilikili, vicche to the weapon, phat. Aim, hrim, shrim are offered to the great trident circle of unbroken wholeness, the moon circle, the great Kaula circle, and the Sama circle. In this way, twelve circles are worshipped in order. Thus ends the chapter describing karanyasa and related rituals. In the next chapter, powerful mantras for removing various poisons, such as snake poison, are revealed. The invocation calls upon Kanicikini, Krani, Charvani, destroyer of beings, serpent-poisoned, Virathanarayayani, Uma, and others. The goddess is implored: burn, burn, in the hand, fierce one, terrible one, Maheshvari, great-faced, flame-faced, conch-eared, parrot-headed, destroy the enemy, annihilate all, sweat the whole body with blood. The goddess is asked to observe, bewilder, and to act, being born and established in the heart of Rudra. Thus concludes the chapter on mantras for removing poison. Now, the worship of Gopala is explained, a ritual that grants both enjoyment and liberation. Within this worship, the conch, lotus, treasures, the deer, the Sharabha, and prosperity are present. In the west, Bala and Prabala are worshipped, along with Jaya and Vijaya. In the directions beginning from the southeast corner of the field, starting with Narada, worship is performed accordingly. In the east, Vishnu, Vishnu's austerity, and Vishnu's power are honored. From fire arise Ananta, the earth, dharma, knowledge, and detachment. Sattva is the nature of the primordial self, while rajas is the form of delusion. The true essence of knowledge is the supreme reality, which is the sphere of the sun, moon, and fire. The mantra ending with 'svāhā' to Gopījanavallabha is declared. The discus Sudarshana, which protects the three worlds and is the enemy of demons, is invoked. Rukmiṇī, Satyabhāmā, Sunandā, and Nāgnajitī are also honored. Thus, the sacred rituals and worships are described, each bestowing blessings, protection, and the path to supreme realization, as revealed in the glorious Garuḍa Mahāpurāṇa.