Listen as the sacred rites are revealed in the Garuḍa Purāṇa. The worship of Hayagrīva, the divine embodiment of wisdom, begins with offerings of fragrant substances, flowers, incense, lamps, and food. With devotion, one praises the Lord using hymns that commence with the sacred syllable Om, O Vṛṣadhvaja. Salutations are offered to the embodiment of knowledge, and repeated salutations to the giver of wisdom. One bows to the destroyer of gods and demons alike, to the vanquisher of all wicked beings. Salutations are also given to the one worshipped by the lord of lords, the bearer of the conch and discus. To the Lord who possesses the three qualities yet transcends them, who embodies both Brahmā and Viṣṇu, praise is offered. After performing these hymns, one should contemplate the Lord of gods, who shines with the brilliance of ten million suns and whose form is beautiful in every limb. Thus, O Śaṅkara, the worship of Hayagrīva has been described to you. Now, let the method of nyāsa and the related rites of the Gāyatrī be explained. Listen, O Śaṅkara. The Brahmaśīrṣā, Rudraśikhā, and Viṣṇu's heart are to be established, for they support the three worlds and dwell in the womb of the earth. One must know the three-footed, eight-syllabled form, and also the four-footed, six-syllabled form of the Gāyatrī. These are to be used in nyāsa, recitation, meditation, fire rituals, and worship. The sacred letters are placed upon various parts of the body: the big toe, the middle of the ankle, the shanks, the knees, the breasts, heart, throat, lips, mouth, palate, and shoulders. Further, the back of the head and the crown are adorned with these letters as declared. Their colors are revealed: white, shining like lightning, star-like, black, and red in order; conch-colored, pale, red, and resembling wine in hue. Whatever is touched by the hand, whatever is seen by the eye, becomes sanctified. Thus, in the revered Garuḍa Mahāpurāṇa, in the Pūrvakhaṇḍa, in the section called Ācārakāṇḍa, this is the thirty-fifth chapter entitled 'Explanation of the Gāyatrī Nyāsa.' Now hear the procedure of sandhyā, O destroyer of Rudra's sins. With the praṇava, the vyāhṛtis, and the Gāyatrī along with its head, a twice-born should burn away 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 drink water. Purification is done using water with kuśa grass and the Ṛc 'āpohiṣṭha.' Impurities of passion and darkness arise from waking, dreaming, and deep sleep. With water lifted in the hand, one recites the mantra and pours it onto the ground. With the mantras 'udutyaṃ' and 'citram,' one worships the sun. Morning prayers are recited standing; evening prayers, sitting. Even sins committed over ten births, or repeated a hundred times in the past, are burned away. The Gāyatrī becomes red, and Sāvitrī is white in color. One should place 'Om Bhūḥ' on the heart, 'Om Bhuvaḥ' on the head, the second on the armor and both eyes. At twilight, having placed them, one recites the mother of the Vedas. The Gāyatrī, which is threefold, is Brahmā, Viṣṇu, and Maheśvara. Freed from all sin, one attains the world of Brahmā. But the sun destroys those who neglect worship at twilight. The meter is the goddess Gāyatrī; the supreme self is the deity. Thus ends the thirty-sixth chapter named 'The Procedure of Sandhyā' in the Ācāra section of the first part of the glorious Garuḍa Mahāpurāṇa.