In the sacred regions, beginning with the east, there are divine beings and sacred symbols who must be worshipped with due reverence. Foremost among them is the supreme goddess Lakshmi, the bestower of prosperity and auspiciousness, to whom worship must be offered. Alongside her, the devotee should honor the symbols of divine power: the sword, the mace, the noose, the goad, and the bow with its arrows. One must also pay homage to Śrīvatsa, the Kaustubha gem, the sacred garland, and the auspicious yellow garment—each a mark of divinity. The presence of great beings is to be acknowledged: Brahmā, the creator; Nārada, the perfected sage; the revered teacher; and the supreme preceptor. Indra, the king of gods, should be worshipped with his celestial vehicle and his retinue of attendants. Soma, Īśāna, and again Brahmā are to be honored with devotion. The implements of the gods—the thunderbolt, spear, staff, sword, noose, banner, and mace—are also to be worshipped. In the north-east direction, the devotee should offer worship to Viṣvaksena, the divine commander. Worship should also be extended to Mahādeva, the great god; to Ananta, the endless; and to Vṛṣadhvaja, the bull-bannered one. With fragrant substances, fresh flowers, incense, the light of a lamp, and food offerings, one should express devotion. Hymns of praise, beginning with the sacred syllable Om, should be recited, especially in honor of Vṛṣadhvaja. Salutations are offered to the embodiment of knowledge, with repeated homage to the giver of wisdom. To the one who destroys both gods and demons, who vanquishes all wicked beings, salutations are due. Worship is offered to the one revered by the lord of lords, the bearer of the conch and discus. He is the one of three qualities, yet beyond all qualities; he embodies both Brahmā and Viṣṇu. Having offered this hymn of praise, the devotee should contemplate the Lord of gods, envisioning him as resplendent as ten million suns, beautiful in every limb. Thus, O Śaṅkara, the sacred method of worshipping Hayagrīva has been described. Now, listen as I explain the method of nyāsa and the related rites of the Gāyatrī, O Śaṅkara. The Brahmaśīrṣā, Rudraśikhā, and the heart of Viṣṇu are to be established—they are the support of the three worlds, abiding in the womb of the earth. One must know the three-footed, eight-syllabled form of the Gāyatrī, as well as the four-footed, six-syllabled one. These forms are to be invoked during nyāsa, recitation, meditation, fire rituals, and worship. The sacred syllables are to be placed upon the body: on the big toe, the middle of the ankle, the shanks, and the knees; upon the breasts, heart, throat, lips, mouth, palate, and shoulders; on the back of the head, and upon the crown. The letters are to be established in the order I declare: white, shining like lightning, star-like, black, and red; conch-colored, pale, red, and wine-hued. Whatever is touched by the hand and whatever is seen by the eye is to be sanctified in this way. Thus, the revered Garuḍa Purāṇa, in its Pūrvakhaṇḍa and in the section called Ācārakāṇḍa, presents this thirty-fifth chapter, which is the explanation of the Gāyatrī Nyāsa. Now, O destroyer of Rudra’s sins, I will explain the procedure of sandhyā. With the praṇava, the vyāhṛtis, and the Gāyatrī along with its head, a twice-born should burn away the faults arising from mind, speech, and action by means of prāṇāyāma. In the evening, one should approach the fire; in the morning, the sun; and at both times, partake of water. Using the Ṛc ‘āpohiṣṭha’, the devotee should perform purification with water and kuśa grass. The impurities of passion and darkness arise from waking, dreaming, and deep sleep, and must be dispelled. Having lifted water in the hand, the devotee should recite the appropriate mantra and pour the water onto the ground. With the mantras ‘udutyaṃ’ and ‘citram’, one should worship the sun. For the morning prayers, one should stand; for the evening prayers, one should sit. Thus is the proper way to honor the divine, to purify oneself, and to uphold the sacred traditions as taught in the Garuḍa Purāṇa.