Garudapurana 1.19

Sūta said: / I shall declare the Garuḍa lore, the Lord of Life, spoken by Śiva. / First I shall describe the places [bitten wherein] one bitten by a serpent does not survive.

Upon a funeral pyre, an anthill, a mountain, and the like, in a well, in the hollow of a tree: / he whose bite shows three concealed lines does not survive;

on the sixth lunar day, under Cancer or Aries, during Mūla, Āśleṣā, Maghā, and the like; / [or if bitten] in the armpit, hip, throat, a joint, the temple, ear, belly, and so forth.

When a messenger of death appears holding a staff, bearing a weapon, as a mendicant, naked, or the like, / and when one is bitten on the arm, face, or neck, one does not survive.

First the lord of day enjoys half a yāma, and then the others; / the remaining six planets [rule] every day through revolutions.

The snake-period is to be known in order; at night through five revolutions. / Śeṣa is the Sun, the king of serpents is the Moon, and Takṣaka is declared to be Mars;

Karkoṭa is Mercury, Padma is Jupiter, and Mahāpadma is Venus; / Śaṅkha is Saturn, and Rāhu and Kulika are serpents identified with planets.

By night or by day, in the portion of Jupiter there is death; / in the time of Saturn by day, Rāhu resides together with Kulika.

One should observe the fatal time situated at the junction of half-yāmas, / divided into portions of five, two, six, three, seven, four, and one.

By day, in portions of six, four, two, seven, five, three, and human [units]; / [the lunar nectar moves] in the big toe, dorsum of the foot, ankle, knee, penis,

navel, heart, breast, throat, nostril, eye, / ears, eyebrows, temples, and crown of the head, successively from the first lunar day.

The moon resides and gives life on the right side of a man's body, / but on the left side of a woman's body, flowing through the breath from the hand.

The stupor caused by it becomes immortal and departs through massage. / One's own supreme seed-syllable, known as Haṃsa, is stainless as crystal.

The fourfold seed-syllable that destroys poison and sin should be applied: / the first is said to have a bindu and five vowels, the second / is mounted on the sixth, the third has a visarga, and the fourth is: / "Oṃ kuru kule svāhā."

This spell was formerly held by Garuḍa for the protection of the three worlds, / desiring to kill the foremost of serpents. One should then place the Praṇava in the mouth,

the wise man should place "kuru" in the throat, "kule" is remembered in the ankles, / and "svāhā" on the pair of feet; this nyāsa is said to destroy all pairs [of opposites].

The house in which it is inscribed, the serpents abandon; / having recited the mantra a thousand times, a thread is thus worn upon the ear.

The house into which consecrated sugar is thrown, the serpents abandon. / Indeed, through seven hundred thousand recitations success was attained by the gods and asuras.

"Oṃ suvarṇarekhe kukkuṭavigraharūpiṇi svāhā" [O golden-streaked one in the form of a cockerel, svāhā]. / And thus one should write a pair of syllables on each petal of an eight-petalled lotus.

Bathed with streams of water consecrated by this name, one who is bitten will expel the poison. / "Oṃ pakṣi svāhā" [O bird, svāhā].

Having applied [the nyāsa] on the hand from the thumb to the little finger, then on the body, / on the head, face, heart, penis, and feet of Garuḍa,

poisonous serpents do not cross even his shadow in a dream; / and he who chants a hundred thousand of this will destroy poison by a mere glance.

"Oṃ hrīṃ hrauṃ hrīṃ bhīruṇḍāyai svāhā." / When this spell is whispered into the ear, it removes the poison of one who is bitten.

One should place "a ā" at the tip of the foot; "i ī" at the ankle, then at the knee; / "u ū, e ai" on the waist; "o" at the navel; one should place "au" at the heart;

"aṃ" in the mouth, and "aḥ" upon the head, combined with Haṃsa. / Chanted, meditated upon, or worshipped, Haṃsa removes poison and other afflictions.

Meditating, "I am Garuḍa," one should perform the poison-removing rite. / The mantra "Haṃ" placed upon the limbs is declared to destroy poison and the like.

Placing the "haṃsa" in the left hand and closing the nostrils and mouth,
the mantra removes the poison from the skin, flesh, and other [tissues] of the bitten person.

Drawing it out together with the vital wind, he removes the venom of the bitten;
he should place it upon the body of the bitten person, meditating on Nīlakaṇṭha and the others.

The root of pratyaṅgirā, drunk with rice water, dispels poison;
similarly, the root of punarnavā and phalinī, applied to the face.

The root of white bṛhatī, karkoṭī, and girikarṇikā,
ground with water and mixed with ghee—this ointment destroys poison.

Poison does not increase in one who drinks warm ghee;
likewise the five parts of the śirīṣa and the root of gṛñjana

removes poison whether as a whole-body ointment or as a drink.
"hrīṃ" removes the poison of the gonasa viper and others.

Meditated on [from] the heart and forehead up to the visarga, it effects subjugation and the rest;
placed on the female organ, it subjugates a maiden and makes it turbid with the fluids of passion.

Having recited it seven or eight thousand times, he moves everywhere like Garuḍa;
he becomes a poet, retains what he hears, subjugates women, and attains long life;
he destroys poison, just as the story [relates]; the jewel, O Vyāsa, is remembered as certain.

Thus ends the nineteenth chapter, entitled "Exposition of the Means to Remove Snake Poison (The Science of the Lord of Life)", in the Section on Conduct, called the First Part of the First Section, in the glorious Garuḍa Mahāpurāṇa.