Upon the radiant lotus seat, the worshipper is to honor Brahmā, the creator, alongside Brahmāṇī and the revered Maheśvarī. Following them, Cāmuṇḍā and Caṇḍikā are to be worshipped, and then the fierce Bhairavas—those known by the very name Bhairava—are invoked. Among these, Kapālī, Bhīṣaṇa, Saṃhāra, and the eight Bhairavas are especially venerated, their powers invoked in turn. The ritual continues with offerings to Vaṭuka, the youthful form of Shiva, Durga the invincible, Vighnarāja the remover of obstacles, the revered guru, and the guardian of the sacred field. Special homage is also paid to the goddess who is white in hue, bestower of boons, holding a rosary and a book, her hand raised in the gesture of fearlessness. Thus concludes the sacred account of the worship of Tripurā and the other deities, as described in the twenty-fourth chapter of the Ācārakāṇḍa of the glorious Garuḍa Mahāpurāṇa. The narrative then turns to the worship of the divine seat and sandals, which are of supreme significance. With the sacred syllables “Aiṃ krīṃ śrīṃ spheṃ kṣauṃ,” the devotee venerates the sandals of infinite power, offering salutations. With “Aiṃ śrīṃ phrauṃ kṣauṃ,” the sandals of foundational power are worshipped. The sandals of Hatakeśvara, the Lord of Hataka, are honored with “Om hrim hum,” and the lotus seat named Ananta, which pervades earth, all worlds, continents, oceans, and directions, is saluted with “Om hrim shrim.” The mantra, composed of “Hrim shrim” and the sacred syllables, is revealed to be the very essence of the great lord: the ocean of supreme nectar, the source of all beings, the fullness of knowledge and prosperity, the abode of all directions, the six limbs, the waters of the Sadāśiva ocean, the fullness of the great ocean, the characteristics of creator and knower, the heart of the Jyestha chakra, the power of Rudra, and the very core of existence. Thus concludes the twenty-fifth chapter, which describes the worship of the seat, in the Achara section of the first part of the Purva Khanda of the Garuḍa Mahāpurāṇa. The ritual actions continue with the practice of karanyāsa, the assignment of mantras to the fingers and body. Forming the lotus gesture, the worshipper places “Naum” on the ring finger, “Taum” on the index finger, and “Lam” on the palm. Then, the mantras “Aim, hrim, shrim” are placed upon the palm, and again upon the blessed one. The names and mantras are placed upon Kubjika, to the eastern and western faces, to the heart, the head, the armor, and the weapon, each with their respective syllables and salutations. Further, “Aim, hrim, shrim” is offered to the great trident circle, to the moon circle, to the Kaula circle, and to the Sama circle. In this way, twelve sacred circles are worshipped in their proper order. Thus ends the twenty-sixth chapter, which describes karanyāsa and related rituals, in the Achara section of the Purva Khanda of the Garuḍa Mahāpurāṇa. Thereafter, the mantras for dispelling various poisons, such as snake poison, are revealed. The goddess is invoked in her fierce and protective forms: “Om Kanicikini, Krani, Charvani, destroyer of beings, serpent-poisoned, Virathanarayayani, Uma, burn, burn, in the hand, fierce one, terrible one, Maheshvari, great-faced, flame-faced, conch-eared, parrot-headed, destroy the enemy, destroy, destroy, annihilator of all, sweat the whole body with blood, observe this, O goddess, with your mind, bewilder, bewilder, born in the heart of Rudra, established in the heart of Rudra.” Thus concludes the twenty-seventh chapter, which describes mantras for removing various poisons, in the Achara section of the Purva Khanda of the Garuḍa Mahāpurāṇa. The text then proceeds to the worship of Gopāla, which bestows both worldly enjoyment and liberation. Within this worship, the conch, lotus, treasures, the deer, the Sharabha, and prosperity are present. In the west, Bala and Prabala, as well as Jaya and Vijaya, are to be worshipped. In the directions beginning from the southeast, starting with Nārada, the worship is performed as prescribed. In the east, Viṣṇu, his austerity, and his power are revered. From fire arise Ananta, the earth, dharma, knowledge, and detachment. Sattva is recognized as the nature of the primordial self, while rajas takes the form of delusion. The supreme reality, the true essence of knowledge, is the sphere of the sun, moon, and fire. The mantra to Gopījanavallabha concludes with “svāhā,” and the Sudarśana discus, protector of the three worlds and destroyer of demons, is honored. Rukmiṇī, Satyabhāmā, Sunandā, and Nāgnajitī are also worshipped. The conch, discus, mace, lotus, plough, and Śārṅga bow are revered as well. Through recitation, meditation, and worship of the crown, garland, and the foremost banners such as Indra’s, all desired objects are attained. The narrative then reveals the worship of Trailokyamohinī, the enchantress of the three worlds, who is the foremost desire of the Supreme Person. The mantras “Oṃ hrīṃ śrīṃ klīṃ hrūṃ oṃ namaḥ” and “Oṃ śrīṃ” are offered to Śrīdhara, the enchanter of the three worlds, and “Oṃ” to Viṣṇu, likewise the enchanter. All these mantras for enchanting the three worlds fulfill every purpose. The seat, the image-mantra, and the six limbs beginning with the fire offering are invoked. The arrow, the noose, and the goad are honored, along with Lakṣmī and Garuḍa. Thus concludes the twenty-ninth chapter, which describes the worship procedure of Trailokyamohinī (Śrīdhara), in the Ācārakāṇḍa of the Purva Khanda of the glorious Garuḍa Mahāpurāṇa.