With reverence and precision, the sacred ritual unfolds. First, one forms the gesture of invocation and invites Hari, the Lord, to be present. In the southeast, the heart of the deity is placed, as instructed to Shiva. Turning to the Paurandari direction, with unwavering concentration, Dharma is established. In the northeast, Soma is placed; and again in the Paurandari direction, Lohita finds his position. The southwest is reserved for the preceptor of the Daityas, while Shani is placed in the west. Within the second enclosure, the twelve Suns are worshipped: Savitṛ, Dhātṛ, the mighty Vivasvat, and others. From the east, one honors the gods beginning with Indra, offering worship with faith, and also venerates Jaya, Vijaya, Jayanti, and Aparajita. Now, the worship of the Death-conquering One is described to Kashyapa, as spoken by Garuda. First, the sacred syllable Om is uttered, followed immediately by Juṅ. The all-accomplishing armor of Īśa, Viṣṇu, Arka, and Devī is recited, freeing the devotee from death and all sins. Reciting this a hundred times grants the fruits of the Vedas, along with the merits of sacrifices and holy pilgrimages. One meditates upon the Death-conquering One, seated on a white lotus, bestowing boons and fearlessness with his hand. The goddess, part of his very form, speaks nectar and immortality. The recitation is performed eight thousand times, at the three junctions of the day, for an entire month without interruption. The ritual proceeds through invocation, establishment, restraint, presence, and installation. Offerings are made: lamp, garment, ornament, food, drink, and fan. Musical instruments, movement, dance, gestures of placement, and circumambulation are performed in order, according to the six limbs and other prescribed methods. First, the offering vessel is worshipped, then touched with a cloth. Worship is supported by the substratum power, accompanied by breath control and proper posture. The devotee conceives both his own form and that of the deity, performing the placement of hands and limbs. A radiant flower is placed upon the image or altar, invoking the presence of the deity and worshipping the retinue. Dharma and others, Indra and the rest, armed, serve as attendants. The Mothers, their groups, Nandi, and Ganga are worshipped first. The sacred mantras are recited: “Om, Amriteshvara; Om, salutations to Bhairava.” In this manner, worship is extended to Shiva, Krishna, Brahma, and their hosts. Next, the Lord of Life and the Garuda rite are declared, as spoken by Shiva. The ritual may be performed on the funeral pyre, in an anthill, on a mountain, in a cave, or at the base of a tree. It is observed on the sixth day, under the stars of Cancer, Aries, Mula, Ashlesha, Magha, and others. Participants may include a staff-bearer, weapon-holder, mendicant, naked one, or messenger of death. The lord of the day enjoys for half a watch, followed by the others. The course of the serpent is understood in order, at night by the turning of arrows: Karkoṭa, Jña, Guru, Padma, Mahāpadma, and Bhārgava. During both night and day, in the portion of the preceptor of the gods, Amarāntaka prevails. The time called Kālavatī is observed, situated at the junction of half a yāma. During the day, six parts of the Veda, the mountain, and thirty portions of humans are considered. The ritual focuses on the navel, heart, breast, throat, nostrils, and eyes. If the moon remains and the person lives, let it be on the right side of the man. Thus, step by step, the sacred ritual is performed, honoring the divine, conquering death, and attaining the highest merits.