In the revered Garuḍa Mahāpurāṇa, the sacred teachings unfold with deep reverence for the divine mysteries of the Gāyatrī. The scripture first instructs that the Brahmaśīrṣā, Rudraśikhā, and Viṣṇu's heart must be established, for these are known as the very supports of the three worlds, abiding within the womb of the earth itself. The text then reveals that one should understand the three-footed, eight-syllabled form, as well as the four-footed, six-syllabled form. These forms are to be invoked in nyāsa (ritual placement), recitation, meditation, fire rituals, and worship. The sacred letters are to be placed upon various parts of the body: the big toe, the middle of the ankle, the shanks, and the knees. Further, they are to be placed upon the breasts, heart, throat, lips, mouth, palate, and shoulders. The back of the head and the crown also receive the letters, as declared in the scripture. The colors associated with these placements are described in order: white, shining like lightning, star-like, black, and red. Additionally, conch-colored, pale, red, and wine-hued shades are to be visualized. All that is touched by the hand and seen by the eye is sanctified through these sacred acts. Thus concludes the thirty-fifth chapter, 'Explanation of the Gāyatrī Nyāsa,' in the Pūrvakhaṇḍa’s Ācārakāṇḍa section. The teachings continue as the procedure of sandhyā is explained. The listener is addressed as the destroyer of Rudra’s sins, and is told to attend carefully. The practice begins with the praṇava (Om), the vyāhṛtis (Bhūḥ, Bhuvaḥ, Svaḥ), and the Gāyatrī along with its head. A twice-born should burn away faults arising from mind, speech, and action through prāṇāyāma. In the evening, one is to approach the fire; in the morning, the sun; and to drink water. Purification is performed using water and kuśa grass, accompanied by the Ṛc 'āpohiṣṭha'. The impurities of passion and darkness arise from waking, dreaming, and deep sleep, and these are cleansed by ritual. Water is lifted in the hand, recited over, and poured onto the ground. The mantras 'udutyaṃ' and 'citram' are used to worship the sun. The morning prayers are to be recited standing, while the evening prayers are done sitting. The scripture assures that sins committed over ten births, and even those done a hundred times in the past, can be removed. The Gāyatrī becomes red, while Sāvitrī is white in color. One should place 'Om Bhūḥ' on the heart, 'Om Bhuvaḥ' on the head, and the wise should place the second on the armor and both eyes. At twilight, these placements are made, and the mother of the Vedas is recited. The Gāyatrī, threefold, is Brahmā, Viṣṇu, and Maheśvara. Freed from all sin, one attains the world of Brahmā. 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, 'The Procedure of Sandhyā,' in the Ācāra section. The scripture then extols Gāyatrī as the supreme goddess, bestowing both enjoyment and liberation. The ritual of Gāyatrī, which grants both worldly pleasure and ultimate freedom, is declared. One who recites the trisandhya a hundred times, belonging to the world of Brahma, may drink water. With the mantra 'bhūḥ bhuvaḥ svaḥ', joined with twelve names, salutations are offered to Savitri and Sarasvati, as well as to the mother of the Vedas, Sankriti, Brahmani, and Kaushiki, in order. Offerings are made into the fire with the proper tone, using fuel, clarified butter, and oblations. For the attainment of righteousness, desire, and other goals, offerings are made in all rituals. As prescribed, the mantra is to be recited a hundred thousand times, using milk, roots, fruits, and arsha. The Gāyatrī is described as born on the northern peak, dwelling on earth or mountain. Thus concludes the thirty-seventh chapter, 'The Explanation of the Gayatri Practice,' in the Achara section of the first part of the glorious Garuda Mahapurana.