At the break of dawn, his earrings gleam like the radiant orb of the thousand-rayed rising sun. He is the divine bestower of fearlessness and boons, granting them with joy to his devotees. Surrounded by the attendants of the first enclosure—those who bear the discus, conch, mace, and sword—he shines in their midst. Nearby are Sanaka and the other sages, Śākteya, Vyāsa, Nārada, and the Śaunakas, all gathered in reverence. A hundred thousand recitations are prescribed, or, alternatively, one-tenth of that number offered as ghee into the sacred fire. Meditating at the root of the holy tree, one fixes the mind upon the Lord of gods, remembering him as ever free from disease. From within the consecrated circle, the officiant should grant freedom from illness to the afflicted. For those seeking clothing, offerings of sandalwood and flowers are appropriate; for health, sesame seeds should be given. Performing one hundred and eight thousand recitations will surely destroy the torment of fever. Nārada, know that meditating on Kṛṣṇa brings fulfillment, even to the extent of winning the desired maiden. The mantra that ends with 'svāhā' is revealed as the armor and weapon of Vāsudeva. The seed-syllable is for the head, its power for the head, and the remaining parts are assigned in the tenfold manner. Atri assigned the heart to Vyāsa, and the eight-syllabled mantra is invoked for protection. The first seed-syllable, joined with 'namaḥ', is long and strong, beginning with 'na' and extending to the limbs. With a tranquil mind, one should recall Vyāsa, surrounded by brahmins, shining with lotus-like limbs, the virtuous son of Parāśara, for the sake of success. On the seat previously described for Vyāsa, his limbs should first be worshipped. In the four corners, worship is offered to Śuka and Romaharṣaṇa. Thus, when the mantra is accomplished, the officiant attains poetic inspiration and excellent offspring. The names Nṛsiṃha, Mādhava, Dṛṣṭa, Lohita, and Nigamādima are then invoked. Anantapaṅkti, Pakṣīndra, the sage Chandas, and the gods are also considered in this worship. The great mantra 'Jvala Jvala' with 'svāhā' is designated for the heart. The head is protected by the mantra from Garuḍa; for the topknot, 'svāhā' is recited, and for the crest, the mantra is 'śikhā'. Next, a pair of mantras is recited for breaking through obstacles, dispelling fear, and crushing negativity. At the conclusion, with a fierce aspect, the command is given: 'Destroy all poison.' Then, 'Reduce to ashes, svāhā' is recited—this is the mantra for the eyes. At the end of the command, 'huṃ phaṭ svāhā' is intoned as the weapon-mantra. The sacred syllables are arranged at the feet, hips, heart, mouth, and head. I worship the glorious king of birds, Garuḍa, whose beak holds a moving serpent in check, who grants fearlessness with his hands, and whose wings resound with the pure chanting of Sāma hymns. Garuḍa, the very embodiment of the Veda, should be worshipped at the seat of the Mothers. Upon perceiving the form at the center of the lotus pericarp, one should honor the serpents in their mechanisms. At the journey's end, one attains the supreme abode of glorious Viṣṇu. At this point, the direct presence of the Lord, wielder of the trident, was attained, manifesting as a divine pair. Thus, when Kumāra, the wise son, spoke, Nārada addressed him, O brāhmaṇas. For a long time thereafter, Nārada, beloved of the Lord, devoted himself to deep meditation. “O Lord,” he prayed, “you know all events, those arising from the previous kalpa.” Having heard the words of that great-souled Nārada, the Lord responded. “Hear now, O brāhmaṇa, and I shall tell you in which birth the trident-holder—Śiva—appeared. It was in the twenty-fifth kalpa, previous to this Sarasvatī kalpa. In that kalpa, you once reached Kailāsa, the abode of the yogin Kṛṣṇa. When you asked your question, the great Lord revealed the secret openly.