Garudapurana 1.11

The glorious Garuḍa Mahāpurāṇa — 11 / Hari said: / I shall describe the worship of the nine emanations, which was indeed spoken to Kaśyapa. / Having drawn the vital breath upwards to the crown of the head, one should fix it from the navel into the ethereal space.

Then, with the seed-syllable "ram", one should burn the elemental body. / With this seed-syllable "yam", one should completely dissolve that [body].

With this seed-syllable "lam", one should flood the moving and the unmoving. / Then, with the seed-syllable "vam", one should contemplate nectar.

Then, in the center of the bubble, wearing yellow garments, having four arms, / one should contemplate the self through meditation, thinking: “I am He.”

Then one should perform the threefold ritual placement of mantras on the hands and body, / with the twelve-syllable seed-mantra, and immediately after, with the stated seed-syllables.

Then one should perform it with the six limbs, by which one directly becomes Hari, / beginning with the right thumb, one should place it in the center of the petal of the thumb.

Having placed a pair of seed-syllables in the center, one should then place [them] again on the body: / on the heart, head, tuft of hair, armor, face, eyes, stomach, and back,

and on the two arms, two hands, two knees, and also on the two feet, one should place [them]. / Having made both hands into the shape of a lotus, one should place the thumb in the middle.

There one should contemplate the Lord of all, the supreme, taintless reality. / And in due order, one should place these seed-syllables on the forefingers and the rest.

Then, in proper sequence, one should place [them] on the crown, eyes, mouth, neck, and heart, / on the navel, secret parts, knees, and feet.

Having placed the seed-syllables of the six limbs on both hands, one should then place them on the body. / Beginning with the thumb and ending with the little finger, one should place the five seed-syllables.

In the center of the hand is the seed-syllable of the eye; this is also the sequence for the placement on the limbs: / having placed the heart on the heart, one should place the head on the head;

the tuft of hair on the tuft of hair, the armor everywhere on the body, / the eye must be placed on the eye, and the weapon on both hands.

Having bound the directions with that very [formula], one should then perform the rite of worship. / With a concentrated mind, one should first contemplate the seat of yoga in the heart:

dharma, knowledge, detachment, and sovereignty, in due order; / and one should place unrighteousness and the others in the southeast and so forth, as well as the east and so forth.

One should then place Ananta, whose body is demarcated by these, who constitutes the pedestal and is of that nature, / standing with the front of his body raised up.

Then one should know the lotus born there, having eight petals corresponding to the directions, / a white lotus rich with a hundred petals, with its pericarp scattered upright.

Having meditated with the beginning of the Veda, one should then contemplate one above the other, in this order, / the spheres of the nature of the sun, moon, and fire.

Then one should place the eight energies situated in the directions beginning with the east, which belong to Keśava's realm, / namely Vimalā and the rest, and the ninth situated on the pericarp.

Having thus meditated upon and worshipped the seat of yoga immediately thereafter, / mentally invoking the Lord Hari with the bow there, one should again place [the mantras]:

the heart and other [limbs] by connection with the petals of the four directions beginning with the east; / then one should place the eye in the middle, and the weapon-mantra in the corners;

the seed-syllables of Saṅkarṣaṇa and the others in the sequence beginning with the east. / At the eastern gate and at the western one, one should place Vainateya;

at the southern gate, one should place thousand-spoked Sudarśana. / Having placed Śrī on the south, and likewise Lakṣmī on the north,

and having placed the mace at the northern gate, one should place the conch in the corners. / The wise man should place the bow on the right of the deity and on the left.

Likewise, on both sides, one should place two things: the sword and the discus. / Then one should place the inner guardians of the world according to their distinct directions.

In the very same way, one should position the weapons, namely the thunderbolt and the rest. / Above, one should contemplate Brahmā, and below, likewise Ananta.

Having meditated on and completely worshipped everything in this way, one should then display the mudrās. / The añjali is the first mudrā, swiftly pleasing the deity.

The vandanī is attached to the heart and raised halfway to the right. / The left fist has its thumb upright, holding the right thumb;

and that thumb of the right [hand] which is raised is celebrated [as the mudrā]. / These three are indeed common [mudrās], devised according to the distinction of the forms.

One should ascertain in due order the eight mudrās, through the progressive release of the little finger and the rest, / corresponding to the eight previous seed-syllables in sequence.

Having bent down the three fingers ending with the little finger by means of the thumb, / and having turned both hands face downwards, this is the mudrā of Narasiṃha.

Having made the right hand face upwards in the same way, one should rotate it slowly upwards. / This is recalled as the ninth mudrā, always beloved of Varāha.

Then, having turned the two fists upward, one should release them straight one by one, / and should contract all of them: this is called the limb-gesture (aṅgamudrā).

Then, having formed two fists in this very order, / the hand gestures of the ten world-protectors are [performed] in regular sequence.

The first, second, penultimate, and ultimate [deities] among the gods / are Vāsudeva, Bala, Kāma, and Aniruddha respectively.

The praṇava (Oṃ), tat sat, huṃ, kṣaiṃ, and bhūḥ are the seed-syllables. / Nārāyaṇa, Brahmā, Viṣṇu, the Lion, and the King of Boars,

are white, reddish, turmeric-hued, dark blue, and red, / cloud-colored, fire-colored, and reddish-brown respectively in hue—these nine names.

Kaṃ ṭaṃ paṃ śaṃ is Garutmān; jaṃ khaṃ vaṃ is Sudarśana; / ṣaṃ caṃ phaṃ ṣaṃ is goddess Gadā; vaṃ laṃ maṃ kṣaṃ is Śaṅkha;

ghaṃ ḍhaṃ bhaṃ haṃ is Śrī; gaṃ jaṃ vaṃ śaṃ is Puṣṭi; / ghaṃ vaṃ is Vanamālā; daṃ saṃ is Śrīvatsa;

chaṃ ḍaṃ paṃ yaṃ is declared to be Kaustubha; and Ananta is myself. / Thus, according to rule, are the ten limbs of the God of gods.

Garuḍa resembles a lotus, and the mace has a dark form; / Puṣṭi has the hue of a śirīṣa flower, and Lakṣmī resembles gold.

The conch resembles the full moon, while the Kaustubha has a reddish luster; / the discus possesses the radiance of a thousand suns, and the Śrīvatsa resembles the kunda flower.

The garland possesses the appearance of five colors, and Ananta resembles a rain-cloud. / The weapons whose colors have not been mentioned have the form of lightning.

One should offer the guest-water, foot-washing water, and the rest with the Puṇḍarīkākṣa-vidyā.

Thus ends the eleventh chapter, named 'Worship of the Ninefold Emanation', in the section on conduct (Ācārakāṇḍa), the first part of the first section (Pūrvakhaṇḍa), in the glorious Garuḍa Mahāpurāṇa.