Let us listen, with reverence, to the sacred instructions as revealed in the glorious Garuda Mahapurana. The profound mantra, beginning with the syllables Hrim and Shrim, embodies the very energies that commence with Nivritti. It contains within itself the five great elements, starting from earth, and encompasses all the worlds, from Ananta onward. The mantra’s sound begins with Om, and it is declared to be the very form of the great lord—the essence of all realized knowledge, the supreme ocean of nectar, and the source from which all beings arise. It is the entirety of all directions, the six limbs, the waters of the Sadashiva ocean, and the fullness of the great cosmic ocean. It is the abode of prosperity, the fullness of knowledge, and holds within it the very characteristics of the creator and the knower. The mantra is the essence of the Jyestha chakra, the power of Rudra, and the innermost core of all. Thus concludes the description of the worship of the sacred seat, as taught in the Achara section of the Purva Khanda. Now, the ritual of karanyasa is to be performed. With hands formed into the lotus gesture, the devotee places the mantras onto the fingers and palms: ‘Naum’ is offered in salutation to the ring finger, ‘Taum’ to the index finger, and ‘Lam’ to the palm. The mantras Aim, Hrim, and Shrim are also placed upon the palm with devotion. The ritual continues: Aim, Hrim, Shrim, Hrim, Sphaim—salutations to the blessed one; Sphaim, salutations to Kubjika; Sphaum, salutations to Kubjika, to the eastern face. Om Hrim Shrim Kilikili—salutations to the western face. Om, salutations to the blessed one, to the heart. Kshaum, or Ksem, Aim—Kubjika, to the head, svaha. The Aghora-faced aspect is invoked for the armor, with the syllable Hum. Kilikili, Vicche, are offered to the weapon, with the command Phat. Further, the devotee offers Aim, Hrim, Shrim in salutation to the great trident circle of unbroken wholeness; again, Aim, Hrim, Shrim to the moon circle; to the great Kaula circle; and to the Sama circle. In this way, twelve circles are worshipped in their proper order. Thus ends the chapter detailing the rites of karanyasa and related rituals. Now, let the mantras for removing various poisons be revealed. The devotee invokes: Om Kanicikini, Krani, Charvani, destroyer of beings, serpent-poisoned, Virathanarayayani, Uma—burn, burn, in the hand, O fierce and terrible Maheshvari! Great-faced, flame-faced, conch-eared, parrot-headed goddess—destroy the enemy, annihilate all, cause the body to sweat blood, observe this, O goddess, with your mind. Bewilder, bewilder, you who are born in the heart of Rudra, established in the heart of Rudra. Thus concludes the chapter describing the mantras for removing snake poison and other poisons. Now, the worship of Gopala is expounded, a worship that bestows both enjoyment and liberation. The conch, the lotus, treasures, the deer, the Sharabha, and prosperity—all these divine symbols are present in this worship. In the west, the devotee should worship Bala and Prabala, as well as Jaya and Vijaya. In the directions beginning from the southeast corner of the sacred field, starting with Narada, worship is offered accordingly. In the east, Vishnu is worshipped, along with Vishnu’s austerity and power. 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 shines as the sphere of the sun, moon, and fire. The mantra for Gopijana-vallabha, ending with ‘svaha’, is declared. The Sudarshana discus, which protects the three worlds and is the enemy of demons, is invoked. The devotee worships Rukmini, Satyabhama, Sunanda, and Nagna-jiti. The conch, discus, mace, lotus, plough, and Sharnga bow are all honored. Through recitation, meditation, and worship of the crown, the garland, and the foremost banners such as Indra’s, the devotee attains all desired objects. Now, the scripture reveals the worship of Trailokyamohini, the enchantress of the three worlds and the foremost desire of the Supreme Person. The mantras Om Hrim Shrim Klim Hrum Om Namah are recited. Om Shrim—obeisance to Shridhara, the enchanter of the three worlds; Om—obeisance to Vishnu, the enchanter of the three worlds. All these mantras for enchanting the three worlds are said to accomplish every purpose. The seat, the image-mantra, and the six limbs, beginning with the fire offering, are to be worshipped. The arrow, the noose, the goad, together with Lakshmi and Garuda, are also honored in this worship. Thus concludes the chapter on the worship procedure of Trailokyamohini Shridhara. Now, the auspicious worship of Shridhara is explained in detail. Om Shram—obeisance to the heart; Om Shru—Vashat to the crest; Om Shraum—Vaushat to the three eyes. The devotee displays hand gestures, those of the conch, discus, mace, and others. Then, worship is offered to the deity in the mandala, beginning with the svastika. “O great god, listen to these mantras, O Shankara!” is proclaimed. Om—may the deities of the seat of Shridhara come here. Om—obeisance to Dhatr; Om—obeisance to Ganga; Om—obeisance to the power of support; Om—obeisance to Ananta; Om—obeisance to Dharma; Om—obeisance to Vairagya; Om—obeisance to Adharma; Om—obeisance to Avairagya; Om—obeisance to Kanda; Om—obeisance to Padma; Om—obeisance to Utkarshini; Om—obeisance to Kriya; Om—obeisance to Prahvi; Om—obeisance to Ishana. Having worshipped, together with Rudra, the devotee invokes Hari and performs the sacrifice. Om Hrim—obeisance to Shridhara, to Vishnu, the enchanter of the three worlds; come. Om—obeisance to Shri; Om—obeisance to Shri for the head; Om—obeisance to Shrim for the armor; Om—obeisance to Shrah for the missile; Om—obeisance to Padma; Om—obeisance to Gada; Om—obeisance to Kaustubha; Om—obeisance to Pitambara; Om—obeisance to Narada; Om—obeisance to Indra; Om—obeisance to Yama; Om—obeisance to Varuna; Om—obeisance to Soma; Om—obeisance to Ananta; Om—obeisance to Sattva; Om—obeisance to Tamas. Then, the devotee performs the ablution, offers the garment, and then the sacred thread, thus completing the worship. In this way, the sacred Garuda Mahapurana imparts the sequence and glory of these profound rituals, guiding the devotee toward fulfillment, protection, and the ultimate realization.