Garuda Purana

हृदि पाणितले देहे कर्णे नेत्रे करोति च । जपात्तु सर्वसिद्धिः स्याच्चतुर्वक्त्रसमायुताम् ॥ १,१९७.

One should perform nyāsa on the heart, on the palms, on the body, on the ears, and on the eyes; by reciting (the mantra), all attainments are achieved, accompanied by the four-faced one.

चतुरश्रां सुविस्तारं पीतवर्णान्तु चिन्तयेत् । पृथिवीं चेन्द्रदेवत्यां मध्ये वरुणमण्डलम् ॥ १,१९७.

One should contemplate the earth as a broad, four-sided figure, yellow in color, with Indra as its deity, and in the center, the circle of Varuṇa.

मध्ये पद्मं तथायुक्तमर्धचन्द्रं सुशीतलम् । इन्द्रनीलद्युतिं सौम्यमथवाग्नेयमण्डलम् ॥ १,१९७.

In the center, a lotus is to be visualized, adorned with a crescent moon, very cool, shining with the luster of sapphire, gentle, or else the circle of fire.

त्रिकोणं स्वस्थिकैर्युक्तं ज्वालामा लानलं स्मरेत् । भिन्नाञ्जननिभाकारं स्ववृत्तं बिन्दुभूषितम् ॥ १,१९७.

One should remember the triangle, marked with svastikas, as a mass of flames, resembling split collyrium, circular in form, adorned with a bindu (dot).

क्षीरोर्मिसदृशाकारं शुद्धस्फटिकवर्चसम् । प्लावयन्तं जगत्सर्वं व्योमामृतमनुंस्मरेत् ॥ १,१९७.

One should meditate on the ether as resembling a wave of milk, possessing the brilliance of pure crystal, flooding the entire world, as the nectar of space.

वासुकिः शङ्खपालश्च स्थितौ पार्थिवमण्डले । कर्कोटः पद्मनाभश्च वारुणे तौ व्यवस्थितौ ॥ १,१९७.

Vāsuki and Śaṅkhapāla are established in the earthly circle; Karkoṭa and Padmanābha are established in the watery circle.

आग्नेये चापि कुलिकस्तक्षश्चैव महाब्जकौ । वायुमण्डलसंस्थौ च पञ्च भूतानि विन्यसेत् ॥ १,१९७.

In the circle of fire are Kulika and Takṣaka, the great lotuses; in the circle of wind, one should arrange the five elements.

अङ्गुष्ठादिकनिष्ठान्तमनुलोमविलोमतः । पर्वसन्धिषु च न्यस्या जया च विजया तथा ॥ १,१९७.

From the thumb to the little finger, in both forward and reverse order, and at the joints of the fingers, one should place Jayā and Vijayā.

आस्यादिस्वपुरस्थाने न्यस्याच्छिवपडङ्गकम् । कनिष्ठादौ हृदादौ च शिखायां करयोर्न्यसेत् ॥ १,१९७.

One should place the Śiva syllables at the mouth and other locations of one's own body; beginning with the little finger and the heart, and at the crown and on the hands, one should perform nyāsa.

व्यापकन्तु तत्वपूर्वं क्रमादङ्गुलिपर्वसु । भूतानाञ्च पुनर्न्यासः शिवाङ्गानि तथैव च ॥ १,१९७.

The all-pervading (mantra), preceded by the tattvas, is to be placed in sequence on the finger joints; again, the nyāsa of the elements and likewise the limbs of Śiva.

प्रणवादिनमश्चान्ते नाम्नैव च समन्वितः । सर्वमन्त्रेषु कथितो विधिः स्थापनपूजने ॥ १,१९७.

At the end, with the name beginning with praṇava and so on, and with the name itself, this procedure is taught for all mantras in the establishment and worship.

आद्याक्षरं तन्नाम्नश्च मन्त्रोऽयं परिकीर्तितः । अष्टानां नागजातीनां मन्त्रः सान्निध्यकारकः ॥ १,१९७.

The first syllable of that name is declared to be the mantra; it is the mantra for the eight classes of nāgas, bringing about their presence.

ओं स्वाहा क्रमशश्चैव पञ्चभूतपुरोगतम् । एष साक्षाद्भवेत्तार्क्ष्यः सर्वकर्मप्रसाधकः ॥ १,१९७.

With 'oṃ svāhā' in sequence, preceded by the five elements, this indeed becomes manifest, O Tārkṣya, as the accomplisher of all actions.

करन्यासं स्वरैः कृत्वा शरीरे तु पुनर्न्यसेत् । ज्वलन्तं चिन्तयेत्प्राणमात्मसंशुद्धिकारकम् ॥ १,१९७.

Having performed kara-nyāsa with the vowels, one should again perform nyāsa on the body; one should contemplate the vital breath as blazing, purifying the self.

बीजन्तु चिन्तयेत्पश्चाद्वर्षान्तममृतात्मकम् । एवञ्चाप्यायनं कृत्वा मूर्ध्नि सञ्चिन्त्य चात्मनः ॥ १,१९७.

Afterwards, one should meditate on the seed (bīja), up to the end of the year, as being of the nature of nectar; thus, having performed the filling, one should contemplate it at the crown of one's own head.

पृथिवीं पादयोर्दद्यात्तप्तकाञ्चनसप्रभाम् । अशेषभुवनाकीर्णां लोकपालसमन्विताम् ॥ १,१९७.

One should place the earth at the feet, shining like heated gold, filled with all the worlds, accompanied by the guardians of the directions.

एतां भगवतीं पृथ्वीं स्वदेहे विन्यसेद्बुधः । श्यामवर्णमयं ध्यायेत्पृथिवीद्विगुणं भवेत् ॥ १,१९७.

A wise person should install this divine earth in his own body; he should meditate on it as dark in color, and the earth will become twice as powerful.

ज्वालामालाकुलं दीप्तमाब्रह्मभुवनान्तकम् । नाभिग्रीवान्तरे न्यस्य त्रिकोणं मण्डलं रवेः ॥ १,१९७.

Placing the triangular solar mandala, encircled by a garland of flames, blazing and capable of consuming all worlds up to Brahma's realm, within the space between the navel and the throat—

भिन्नाञ्जननिभाकारं निखिलं व्याप्य संस्थितम् । आत्ममूर्तिस्थितं ध्यायेद्वायव्यं तीक्ष्णमण्डलम् ॥ १,१९७.

One should meditate on the fierce, wind-associated mandala, pervading everything, appearing like split collyrium, and established as the form of the self.

सिखोपरि स्थितं दिव्यं शुद्धस्फटिकवर्चसम् । अप्रमाणमहाव्योमव्यापकं चामृतोपमम् ॥ १,१९७.

Above the tuft, one should contemplate the divine, pure, crystal-like brilliance, immeasurable, pervading the great expanse of the sky, and resembling nectar.

भूतन्यासं पुरा कृत्वा नागानाञ्च यथाक्रमम् । लकारान्ता बिन्दुयुता मन्त्रा भूतक्रमेण तु ॥ १,१९७.

Having previously performed the installation of the elements and the serpents in their proper order, one should use mantras ending with the syllable 'la' and joined with a bindu, according to the sequence of the elements.

शिवबीजं ततो दद्यात्ततो ध्यायेच्च मण्डलम् । योयस्य क्रमाख्यातो मण्डलस्य विचक्षणः । तस्य तच्चिन्तयेद्वर्णं कर्मकाले विधानवित् ॥ १,१९७.

Then, one should apply the seed-syllable of Shiva and meditate on the mandala; the wise one should contemplate, at the time of the rite, the letter assigned to each part of the mandala as previously described.

पादपक्षैस्तथा चञ्चत्कृष्णनागैर्विभूषितम् । तार्क्ष्यं ध्यायेत्ततो नित्यं विषे स्थावरजङ्गमे ॥ १,१९७.

Next, one should always meditate on Garuda, adorned with moving black serpents on his feet and wings, for the removal of poison, whether fixed or moving.

ग्रहभूतपिशाचे च डाकिनीयक्षराक्षसे । नागैर्विवेष्टितं कृत्वा स्वदेहे विन्यसेच्छिवम् ॥ १,१९७.

For planets, spirits, ghosts, Dakinis, Yakshas, and Rakshasas, having encircled them with serpents, one should install Shiva within one's own body.

द्विधा न्यासः समाख्यातो नागानां चैव भूतयोः । एवं ध्यात्वा कर्म कुर्यादात्मतत्त्वादिकं क्रमात् ॥ १,१९७.

Thus, the twofold installation of serpents and elements has been explained; having meditated in this way, one should perform the rite, beginning with the principle of the self, in proper sequence.

त्रितत्त्वं प्रथं दत्त्वा सिवतत्त्वं ततः परम् । यथा देहे तथा देवे अङ्गुलीनां च पर्वसु ॥ १,१९७.

First, one should assign the three principles, then the supreme Shiva principle, both in the body and in the deity, as well as at the joints of the fingers.

देहे न्यासं पुरा कृत्वा ह्यनुलोमविलोमतः । कन्दं नालं तथा पद्मं धर्मं ज्ञानादिमेव च ॥ १,१९७.

Having previously performed the installation on the body, both in direct and reverse order, one should assign the bulb, the stalk, the lotus, and the principles such as dharma and knowledge.

द्वितीयस्वरसम्भिन्नं वर्गान्तेन तु पूजयेत् । शौमिति कर्णिकामध्ये मूर्ध्नि रेफेण संयुतम् ॥ १,१९७.

One should worship, with the second vowel combined and ending with the last letter of the group, 'śa' in the center of the pericarp, and 'ma' at the top, joined with 'ra'.

अकचटतपयशा वर्गाः पूर्वादिके न्यसेत् । पत्रान्तकेसरान्ते तु द्वौ द्वौ पूर्वादिकौ तथा ॥ १,१९७.

One should place the letter groups 'a', 'ka', 'ca', 'ṭa', 'ta', 'pa', and 'ya' in the eastern direction; at the ends of the petals and filaments, two each in the eastern and other directions.