At the dawn of the ninth day, the devotee is to rise and worship the mighty Goddess Durga, invoking her with the sacred mantra, “hrīṃ durge rakṣiṇī.” As offerings and gifts are presented, the prayer is made: “Grant me all desires.” The worship proceeds, honoring in order the divine forms of Mangala, Vijaya, Lakshmi, Shiva, and Narayani, each a radiant aspect of the Goddess. The vision of Durga to be meditated upon is awe-inspiring: she is depicted with eighteen arms, each bearing a powerful symbol—shield, bell, mirror, and the forefinger raised in warning. She wields Shakti, club, spear, skull, arrow, and goad, each weapon signifying her power to protect and destroy. The text then proclaims the mantra and the method of recitation for the glorious Bhagavati. The devotee is to chant: “Om, homage to the blessed Chamunda, who dwells in the cremation ground, holding a skull in hand, mounted upon a great spirit, surrounded by mighty vehicles. She is Kalaratri, attended by many hosts, with a vast mouth, many arms, adorned with bells, drums, and anklets, laughing loudly and making shrill sounds. Her body is smeared with blood and flesh, her tongue flickers, her teeth are fierce and terrifying, shining like lightning, her eyes fierce and her face frowning. She sits upon the Karabhadra throne, crowned with matted hair and the crescent moon, adorned with a garland of skulls. Her laughter echoes, her fangs are dreadful, and she is the destroyer of all obstacles. The mantra calls upon her to accomplish the work swiftly, to strike, shake, move, and enter, to subdue all that is wicked or possessed in the three worlds. She is to bind, burn, seize, and dance, to blaze forth, to drop evil to the ground, to fix with her weapons, and to summon the forms of Brahmani, Maheshvari, Kaumari, Varahi, Aindri, Chamunda, Vaishnavi, and the dwellers of Himavat and Kailasa. The supreme mantra commands her to bind the wicked, to enter the circle, to seize, to burn, to bind the mouth, eyes, heart, hands, and feet of all evil spirits, to bind the directions and the intermediate spaces above and below, using ashes, water, clay, or mustard seeds. The mantra concludes with a series of sacred syllables invoking her terrible and fierce form, Chamunda, who roars in anger and destroys demons, binding all evil and commanding her to enter and act by the truth of Brahma, Vishnu, the sages, and Rudra. This garland of one hundred and eight syllables forms the mantra for recitation. Each syllable is to be worshipped with great flesh and triple sweetness, or with other suitable offerings, as befits all rituals. The devotee may meditate upon the Goddess as having twenty-eight or eighteen arms. In her hands, she holds a sword and shield, a mace and staff, a discus and bell, a banner and staff, a spear, a plough and pestle. With one hand she gestures threateningly, and with another she produces a tumultuous, awe-inspiring sound. To her, the Lord of beings, encompassed by all creatures, victory is proclaimed. Thus concludes the thirty-eighth chapter, describing the mantras for the worship, recitation, and offering to Durgā, as found in the Ācārakāṇḍa of the First Section of the Śrī Garuḍa Mahāpurāṇa. Following this, a request is made: “Tell me again, O Janārdana, in brief, about the worship of the gods.” The response comes: “Listen, O Rudra, I will explain once more the worship of Sūrya. ‘Om, obeisance to Daṇḍin.’ These are the mantras for worshipping the guardians at the doors, O Bull-bannered One. In the southeast and other corners, Vimalā and others are to be worshipped with their respective mantras: ‘Om, obeisance to Prabhūta.’ ‘Om, obeisance to Vimalā.’ ‘Om, obeisance to Ādhāra.’ In the east and other directions, Rudra is to be worshipped: ‘Om vāṃ (or rāṃ), obeisance to Dīptā.’ ‘Om vūṃ (or rūṃ), obeisance to Bhadrā.’ ‘Om vauṃ (or rauṃ), obeisance to Vibhūti.’ ‘Om vaṃ (or raṃ), obeisance to Vaidyutā.’ ‘Om ro, obeisance to Sarvatomukhī.’ ‘Om, obeisance to Arkāsana.’ These deities are worshipped in the center. The Hraṃ mantras are to be used for invocation, installation, and establishment. By showing the appropriate mudrā, or with the root mantra, one should visualize Sūrya mounted on a single-wheeled chariot, two-armed and holding a lotus. In this way, meditation on Sūrya is to be performed, and the root mantra is then recited. For three days, the lotus and disc mudrās are to be displayed: ‘Om, to Arkā, for the head, svāhā.’ ‘Om huṃ, for the armor, huṃ.’ ‘Om vaḥ, for the missile, phaṭ.’ In the southeast, northwest, or southwest, Hara is to be worshipped. In all directions, Rudra is worshipped with the missile, and Soma, who is white, is honored. In the south, Rudra is worshipped, and the preceptor, also white, is to be honored. Mars, red as burning charcoal, is worshipped in the southeast. Rahu is to be worshipped in the northwest, using a vessel shaped like a Nandyavarta. With these mantras, O great god, listen further: ‘Om soṃ, obeisance to Soma; Om bṛṃ, obeisance to Brihaspati; Om aṃ, obeisance to Angaraka; Om raṃ, obeisance to Rahu.’ Having offered water for washing the feet and other items to Surya with the root mantra, and after reciting it eight thousand times, the offering is made: ‘Om tejaścaṇḍāya huṃ phaṭ svadhā svāhā pauṣaṭ,’ mixed with sesame and rice, and anointed with red sandalwood. The vessel is placed upon the head, and the devotee kneels to the ground. First, the group of teachers is worshipped: ‘Om aṃ, obeisance to the teachers.’ Then all the gods are honored. Thus, the worship of Surya is completed, granting the devotee the attainment of Vishnu’s world. Thus ends the forty-ninth chapter, named ‘The Method of Worshipping Surya,’ in the Achara section of the first part of the glorious Garuda Mahapurana.